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UC  SOUTHERN  REGIONAL  LIBRARY  FACILITY 

DISSERTATION 


EMPLOYING    EMULATION 


TO  ENCOURAGE 


LITERARY    EXCELLENCE. 


University  of  California 

Southern  Regional 

Library  Facility 


CAMBRIDGE 
BROWN,     S  ir  A  T  T  U  C  K,     A  N  D     C  O. 
1832. 


/\ 


CAMBRIDGE. 
E.     \V.     METCALF     AND     COMPANY. 


> 


UCSB   LIBRAKY 


DISSERTATION. 


The  work  of  education  is  but  half  completed,  if,  nby  the 
imperfection  of  tiie  system,  wrong  principles  have  been  brought 
into  action  ;  or  if  any  good  principles  have  been  left  to  slumber 
in  neglect  and  inaction.  That  system  is  far  from  being  perfect, 
how  much  soever  it  may  be  entitled  to  our  regard,  which,  while 
it  improves  the  more  obvious  principles  of  the  mind,  sufiers  oth- 
ers of  greater  importance  to  lie  dormant ;  or,  what  is  worse,  cul- 
tivates those  principles  which  were  never  implanted  in  us  for  cul- 
tivation, and  which,  as  they  become  matured  and  strengthened, 
become  a  torment  to  their  possessor  and  to  mankind.  A  state  of 
idleness  is  sufficiently  replete  with  misery,  and  a  mind  unemploy- 
ed is  liable  to  become  an  organ  of  incalculable  mischief,  as  well 
as  a  burden  to  itself;  but  it  were  better  that  it  should  remain  even 
wholly  uncultivated,  than  that  it  should  be  taught  how  to  employ 
its  energies  in  communicating  an  injurious  influence  to  society. 
It  is  comparatively  easy  to  lead  the  young  mind  forward,  and  ex- 
cite in  it  a  love  of  study,  by  rewarding  it  with  the  gratification  of 
some  predominant  desire ;  but  the  most  difficult  part  is  to  create 
in  it  a  love  of  study  for  its  own  sake.  We  should  censure  that 
man's  conduct  who  should  place  the  most  noxious  weeds  by  the 
side  of  some  choice  plant ;  for  though  his  object  might  be  to 
nourish  it  into  strength  and  beauty,  yet  the  proximity  of  a  luxu- 
rious weed  would  wholly  absorb  the  richness  of  the  soil,  and  de- 
stroy that  very  effect  which  it  was  designed  to  produce. 

While  changes  of  the  most  vital  importance  are  taking  place  in  the 
moral  world,  and  practices  alike  inconsistent  with  reason  and 
Christianity  are  becoming  entirely  superseded  by  habits  of  vir- 


tue,  it  is  the  part  of  prudence,  and  it  certainly  does  not  indicate 
a  spirit  of  licentious  reform,  to  inspect  those  systems  of  educa- 
tion which  were  coeval  in  their  origin  with  reformed  systems 
of  government  and  morality.  It  is  too  obvious  to  admit  of  dis- 
pute, that  the  moral  sense  of  mankind  in  those  countries  where 
the  light  of  Christianity  has  been  diffused,  has,  within  the  period 
of  a  few  centuries,  been  most  wonderfully  improved.  This,  too, 
has  been  most  thoroughly  effected  where  the  conduct  of  the  lead- 
ing characters  has  been  subject  to  the  scrutiny  of  public  opinion, 
and  where  all  are  free  to  suggest  improvements  upon  imperfect 
systet1|Sj  or  principles  deserving  reprehension.  Passions  that 
mankind  were  once  led  to  think  honorable,  which  were  thought 
an  essential  requisite  both  to  the  happiness  of  the  individual  and 
the  well-being  of  society,  and  which  were  fostered  and  cherished 
accordingly,  have,  in  a  great  degree,  been  restrained ;  and  have 
been  pronounced  by  the  voice  of  humanity  and  public  sentiment 
not  only  useless,  and  derogatory  to  the  character  of  man,  but  per- 
nicious to  society  and  a  disgrace  to  human  nature.  All  this  is 
well,  and  it  promises  much  for  further  improvement.  But  let  us 
not  stop  in  a  work  so  auspiciously  begun,  and  hitherto  so  abun- 
dantly prospered.  Let  us  not  hesitate,  while  we  are  purifying 
the  temple  of  morality,  to  extend  our  oversight  to  that  of  science 
and  education.  Let  us  not  relax  our  exertions  till  we  have 
cleansed,  not  only  the  sanctuary,  but  even  the  courts  of  that  tem- 
ple where  philosophy  and  religion  both  mingle  their  orisons. 

It  would  be  subjecting  one's  self  to  the  charge  of  injustice,  not 
to  acknowledge  that  education  has  rapidly  advanced,  in  the  gen- 
eral impulse  which  has  been  given  to  every  department  of  science 
and  the  arts.  Within  a  century  we  have  witnessed  improvements 
which  have  no  parallel  in  the  annals  of  ethics.  But  there  is  yet 
ample  space  for  further  improvement.  We  have  not  yet  reach- 
ed the  acme  in  a  system  of  good  education.  There  may  be  de- 
fects where  we  least  expect  to  find  them,  and  which  have  been 
overlooked  for  the  same  reasons  that  defects  in  moral  culture  were 
for  so  long  a  period  undiscovered.  There  are  yet  defects  in  the 
practice  of  morality  which  must  be  remedied  by  removing  defects 
in  education. 


Human  society  is  destined  for  a  higher  grade  in  the  scale  of 
excellence,  and  a  nearer  approach  to  perfection,  than  it  has  yet 
attained.  As  sure  as  its  past  history  exhibits  the  various  stages 
of  improvement,  and  as  sure  as  the  moral  nature  of  man  is  suited 
to  progressive  advancement  in  every  excellence,  so  sure  it  is  ihat 
human  society,  in  all  its  departments,  moral,  civil,  and  literary,  is 
to  undergo  an  improvement  that  is  boundless  and  endless  as  the 
energies  of  the  immortal  mind.  But  for  the  accomplishment  of 
this  happy  and  most  desirable  result,  errors  both  in  theory  and 
practice  are  to  be  corrected.  The  almoners  of  science  and  phi- 
losophy, and  they  to  whom  is  committed  the  guardians!^  of 
growing  intellect,  have  yet  to  explore  still  deeper  the  resources  of 
the  human  mind.  It  devolves  upon  them  to  search  more  nar- 
rowly into  the  principles  of  that  subtle  substance  —  the  intellect. 
New  relations  are  to  be  discovered,  —  new  povv^ers  brought  into 
action.  Those  motives  to  exertion  are  to  be  employed,  which 
not  only  have  do  bad  tendency,  but  which  have  a  positive  virtue  ; 
which  have  a  decidedly  good  tendency  ;  which,  while  they  lead 
the  mind  onward  from  one  degree  of  knowledge  to  another,  will 
strengthen  it  against  every  immoral  tendency,  will  guard  it  against 
"  every  appearance  of  evil,"  and  will  perfect  it  in  all  the  sublime 
accomplishments  of  the  Christian  character. 

This  is  what  an  improvement  in  the  systems  of  education  pro- 
poses ;  and  it  should  be  no  objection  to  it  that  education  becomes 
more  diiBcult  for  those  who  have  it  in  charge.  What  if  it  be 
more  difficult,  and  require  more  skill,  than  when  conducted  un- 
der the  present  received  systems  !  Is  the  improvement  of  the 
mind  to  be  neglected  as  soon  as  the  task  becomes  a  difficult  one  ? 
Is  a  reform  in  the  system  to  be  deferred  or  avoided  because  it 
will  cause  greater  exertion  .'*  Is  the  perfection  of  our  moral  na- 
ture an  object  of  so  little  importance,  as  to  be  overruled  by  our 
sluggishness  and  desire  of  ease  ?  It  should  be  enough,  if  the 
present  system  be  deficient,  to  call  forth  our  exertions  to  improve 
it.  That  alone  should  be  a  sufficient  cause  for  us  to  set  about  a 
reform.  How  much  more,  if  it  be  found  actually  injurious.  In 
fine,  if  the  spirit  of  improvement  in  education  is  to  keep  pace  with 
the  spirit  of  improvement  in  morality,  we  must  not  shrink  from 


exertion.  Still  more,  as  it  is  by  the  influence  of  the  powers  and 
faculties  of  the  mind  developed  in  the  early  stages  of  education 
that  much  of  the  good  or  bad  moral  effect  in  advanced  life  is  pro- 
duced, if  we  wish  that  the  expanding  mind  may  be  untainted  in 
its  morals,  it  becomes  us  to  watch  with  a  jealous  care  over  every 
early  impression  ;  and  with  the  most  scrupulous  fidelity  draw  out 
those  principles  only  which  will  preserve  the  mind  at  peace  with 
itself,  and  unbiassed  by  any  propensities  which  shall  communi- 
cate their  blighting  influence  to  society. 

Among  those  methods  which  are  used  to  encourage  the  mind 
to  l^rary  excellence  is  one  which  has  come  down  to  us  almost 
from  time  immemorial,  and  consists  in  the  excitement  which  one 
mind  feels  in  acquiring  an  ascendancy  over  its  compeer  and  rival. 
So  that  there  is  inculcated  no  love  of  knowledge,  no  aspirings  af- 
ter excellence,  but  that  partial,  relative  excellence,  which  involves 
the  inferiority  of  a  rival  and  the  superiority  of  self.  There  can 
be  no  veneration  for  truth,  and  no  literary  and  honorable  distinc- 
tion, but  that  which  is  founded  on  a  triumph  over  what  are  lite- 
rally natural  defects  in  another.  This  is  the  principle  of  Emula- 
tion. It  is  fostered  in  the  mind  from  the  first  years  of  childhood, 
and  becomes  interwoven  with  the  earliest  association.  The 
bright  and  eager  hopes  of  expanding  intellect  are  colored  with  it ; 
and  study  has  no  relish  when  the  mind  is  deprived  of  this  incen- 
tive. From  the  first  hour  that  the  young  child  is  taught  to  feel 
that  there  is  a  virtue  in  excellence,  it  is  also  made  to  know  that 
there  is  a  worth  in  supremacy.  He  no  sooner  perceives  that  su- 
perior talents  command  admiration,  than  that  his  preeminence  is 
rewarded.  Not  particularly  his  diligence,  or  the  natural  obsta- 
cles he  has  surmounted,  are  made  the  objects  of  reward,  — not 
his  advance  towards  perfection  he  is  taught  to  value ;  but  all  vir- 
tue is  made  to  consist  in  excellence  that  is  relative  and  partial. 
At  least,  whatever  may  be  the  theory,  this  is,  in  practice,  the 
prominent  feature  of  the  system.  Now,  the  intellect  needs  no 
such  helps  and  stays  as  these.  The  mind  is  composed  of  nobler 
elements  than  to  need  subjection  to  a  method  so  unworthy  and 
defective  as  this.  It  naturally  needs  no  artificial  incitements  like 
this  to  stimulate  it  to  noble  and  virtuous  action.     But  it  has  been 


formed  for  an  eminence  undefinable ;  by  its  own  energies  and  a 
natural  assimilation  to  all  that  is  vast,  mighty,  and  boundless. 

The  foregoing  remarks  seemed  necessary  to  introduce  the 
subject  of  this  dissertation.  It  is  —  The  Principle  of  Emulation 
as  employed  in  Education  to  encourage  Literary  Excellence.  I 
shall  consider  it  under  three  principal  divisions. 

I.  Its  effect  upon  education. 

II.  Its  effect  upon  the  moral  character. 

III.  In  its  connexion  with  the  Christian  religion. 

I.  Its  effect  upon  education. 

It  would  seem  that  where  this  principle  is  employed,  it  is  con- 
sidered as  the  best  calculated  to  advance  the  mind  in  knowledge  ; 
otherwise  it  is  not  to  be  supposed  that  its  friends  would  adhere  to 
it  so  tenaciously,  or  advocate  its  supreme  excellence  to  all  others. 
Those  who  uphold  the  system  evidently  consider  it  absolutely 
necessary  in  education.  My  first  object  shall  be  to  show  that  it 
is  not  so.  After  succeeding  in  this  point,  there  will  be  an  oppor- 
tunity to  advance  a  step  further  and  prove  its  inexpediency  and 
injurious  tendency. 

The  object  in  employing  this  principle  is,  either  to  please  the 
mind  and  relieve  the  toil  of  study  j  or  it  is  to  excite  to  greater  ex- 
ertions. As  to  primary  schools,  it  would  be  manifesting  great 
weakness  and  ignorance  in  any  one  to  urge  the  necessity  of 
adopting  any  method  for  relieving  the  toil  of  study,  or  to  main- 
tain that  Emulation  is  the  only  means  by  which  proper  study  can 
be  effected,  and  knowledge  communicated.  The  former  would 
be  a  cruel  slur  upon  the  nature  of  the  human  mind  ;  the  latter  a 
palpable  contradiction  of  facts.  Who  does  not  know  that  the 
young  mind  is  perfectly  ductile  and  pliable  ;  and  may,  if  rightly 
managed,  be  moulded  to  any  form,  or  to  receive  any  impression 
which  fancy  can  suggest  or  philosophy  sanction  .''  There  are  al- 
most countless  principles  which  may  be  employed  to  encourage 
the  mind  to  study,  without  even  appealing  to  Emulation  or  any 
principle  that  involves  the  danger  of  infringing  the  rights  of  others, 
which  we  shall  presently  show  is  the  tendency  of  Emulation.  But 
there  are  also  strong  objections  to  employing  this  principle  in  higher 


institutions.  It  seems  quite  unsuitable  to  the  dignity  and  charac- 
ter of  students  who  have  advanced  to  the  age  of  sixteen  and 
twenty  years,  to  be  obliged  to  have  their  known,  important,  re- 
quisite duties  relieved  by  some  pleasing  arts.  It  promises  very 
little  for  the  discipline  of  their  minds,  or  for  their  proper  progress 
in  knowledge.  They  only  depend  upon  such  helps,  because  they 
have  been  always  taught  to  lean  upon  them,  not  because  they 
naturally  need  them.  The  progress  would  be  the  same  if  the 
mind  were  always  taught  to  look  for  no  other  resources  but  its 
owni^xertions. 

Again,  Emulation  is  unnecessary  in  order  that  a  proper  ex- 
citement to  study  may  be  produced  ;  it  is  not  the  only  prin- 
ciple by  which  this  may  be  effected.  With  regard  to  the  early 
education,  there  are  facts  to  show  that  it  is  entirely  needless. 
Since  the  attention  of  the  public  has  been  called  to  the  subject 
(which  has  been  but  for  a  few  years),  methods  have  been  adopted 
in  some  of  the  primary  schools  to  instruct  children  without  children 
ing  this  principle  in  any  manner  whatever.  Where  proper  disci- 
pline was  observed,  the  effect  has  been,  that  the  time  was  as 
well  employed,  the  scholars  have  made  as  great  progress  as  be- 
fore, even  in  some  cases  greater,  the  studious  have  been  as  regu- 
lar, the  backward  as  studious,  and  all  better  pleased  than  if  they 
had  been  instructed  according  to  the  old  system  of  rank.  These 
facts,  it  is  true,  are  not  before  the  public,  but  they  can  be  substan- 
tiated by  private  individuals.  And  how  was  it  done  ?  Simply 
by  carefully  and  faithfully  instilling  into  the  minds  of  children  the 
vast  importance  there  is  attached  to  the  acquirement  of  knowl- 
edge ;  by  representing  how  all  are  now  becoming  enlightened 
and  learned  ;  what  an  inward  satisfaction  they  have  in  the  acqui- 
sition of  a  new  truth,  and  the  consciousness  of  having  done  a  du- 
ty ;  besides,  the  distant  prospect  of  pleasure  and  happiness  from 
knowing  all  that  has  been  done,  and  how  much  may  be  done  ;  the 
hope  of  being  useful  in  the  world  ;  and  more  than  all,  by  setting 
before  them  the  boundless  extent  of  the  human  powers,  the  im- 
mense treasures  of  knowledge  laid  up  for  the  mind,  and  fields 
where  it  may  act.  These  are  only  some  of  the  motives  set  be- 
fore them.    I  would  not  be  understood  as  giving  a  sketch  or  plan 


9 

of  a  system  to  be  substituted  for  the  present  one,  because  this  is 
not  the  object  of  the  dissertation.  But  all  those  above  mentioned 
fre  of  much  higher  power  than  Emulation,  inasmuch  as  this  is 
merely  relative,  a  desire  of  superiority  to  another,  whereas  those 
mentioned  show  nothing  like  a  relation  or  limit ;  they  are  bound- 
less. 

There  are  two  or  three  pretty  evident  reasons  why  the  teach- 
ers of  common  schools  are  anxious  to  preserve  the  system  of 
teaching  by  employing  Emulation.  First,  a  great  proportion  of 
them  are  too  indolent  to  adopt  any  other  than  the  old  established 
or,  to  themselves,  the  easiest  method.  The  system  of  Emulation 
gives  them  little  or  no  trouble,  and  they  are  very  sparing  of  their 
pains,  lest  they  should  do  more  than  their  duty  !  Secondly,  many 
have  not  the  capacity  of  originating  any  new  method.  In  fact 
they  can  barely  teach  according  to  tlie  old  one.  Much  less  can 
they  set  before  the  mind  the  inspiring,  ennobling  motives,  which 
create  a  consciousness  of  its  own  unlimited  powers,  and  point  to 
an  elevation  attainable  only  by  its  own  immortal  energies.  Thirdly, 
almost  all  publications  for  children  unhappily  recommend  a  spirit 
of  Emulation,  and  the  characters  drawn  in  story-books  are  general- 
ly represented,  as  if  formed  under  the  influence  of  this  principle. 
Besides,  it  is  possible  that  a  majority  of  those  teachers  who  are 
disposed  to  exert  themselves  for  the  benefit  of  their  pupils,  would 
adopt  other  methods,  if  they  were  apprised  of  some  of  those 
which  have  been  found  effectual  in  producing  a  proper  incitement 
to  study. 

Further,  Emulation,  in  the  more  advanced  seminaries,  is  not 
necessary  to  produce  a  proper  excitement  to  study.  In  the  first 
place,  because  there  is  reason  for  supposing,  that,  even  in  the 
present  state  of  things,  the  amount  of  study  would  be  as  great 
without  any  artificial  excitement,  as  it  now  is,  under  the  excite- 
ment of  Emulation.  Almost  all  students,  whether  in  high  rank 
or  low,  whose  opinions  I  have  heard  on  the  subject,  agree  in 
denying  its  necessity.  All  look  upon  it  as  too  much  like  children's 
play,  and  uniformly  give  their  decisions  that  the  amount  of  study 
would  be  greater  without  such  excitements,  thinking  it  a  sort  of 
restraint  upon  their  progress,  lest  they  should  seem  desirous  of 
becoming  famed,  or  appear  eager  for  honors. 
2 


10 

In  the  second  place,  if  it  be  still  thought  necessarj  that  artifi- 
cial excitement  of  some  kind  should  be  produced,  it  may  be 
shown  that  there  are  other  motives  to  exertion,  other  excitements 
quite  as  strong  as  Emulation.  But  our  object  at  present  is,  simply 
to  show  that  Emulation  is  not  absolutely  necessary.  And  if  it 
can  be  shown  that  other  motives  to  study  will  have  the  same 
effect,  that  conclusion  will  follow.  Now  if  the  education  be 
rightly  conducted  in  early  years,  the  mind,  as  has  already  been 
shown,  will  want  no  excitement  of  this  kind  then  ;  and  there  is 
nothing  in  the  nature  of  the  human  mind,  from  which  we  can 
infer  that  it  needs  other  or  stronger  excitements  in  riper  years. 
Consequently,  if  education  can  be  conducted  in  early  life  without 
employing  Emulation,  it  may  be  also  in  after  years. 

But  let  us  take  the  case  of  those  who  have  always  studied 
under  the  excitement  of  Emulation ;  and  let  as  grant  that  as  the 
mind  progresses  and  thus  becomes  stronger,  it  needs  a  stronger 
excitement  to  study,  (which  is  by  no  means  the  truth,)  it  does 
not,  even  upon  this  supposition,  follow,  that  Emulation  is  the  only 
and  absolutely  necessary  principle  to  incite  the  mind  to  study. 
Very  much  the  same  course  of  reasoning  might  here  be  used, 
that  was  employed  with  respect  to  those  of  an  earlier  age.  For, 
besides  the  arguments  already  adduced,  viz.  the  evidence  that 
students  themselves  give,  the  sense  of  duty,  the  prospect  of  being 
useful,  &c.,  there  is  inherent  in  every  mind  a  desire  of  knowing, 
which  is  a  perpetual  incitement  to  make  acquisitions  in  knowl- 
edge. "  Nature  has  made  it  delightful  for  man  to  know,  disqui- 
eting to  him  to  know  only  imperfectly,  while  any  thing  remains  in 
his  power  which  can  make  his  knowledge  more  accurate  or  com- 
prehensive ;  and  she  has  done  more  than  this,  she  has  not  waited 
till  we  reflect  on  the  pleasure  which  we  enjoy  or  the  pain  which 
we  are  to  suffer."  (Brown's  Philos.  vol.  ii.  p.  68.  Camb.  ed.) 
There  is  a  natural,  instinctive,  inherent  love  of  knowledge  ;  and 
although  there  are  some  who  cannot  be  incited,  even  by  the 
principle  of  Emulation,  yet  this  love  of  knowledge  is  always 
sufficient,  at  least  in  a  portion  of  society,  to  excite  them  to  study. 
How  valuable  then  would  be  this  principle,  this  natural  love,  if 
as  much  care  were  taken  to  cultivate  it,  as  there  is  to  foster  a 


11 

spirit  of  rivalry  !  Might  we  not  hope  for  greater  advances  in 
knowledge  ?  Or,  to  confine  ourselves  to  the  present  topic, 
is  it  not  reasonable  to  suppose,  that  the  effect  would  be  as  good, 
as  important,  as  if  the  principle  of  Emulation  were  employed  ? 
It  is  a  slur  upon  the  capacities  of  the  human  mind  to  think 
otherwise.  It  is  doing  injustice  to  the  nobler  part  of  our  natures, 
to  suppose  it  incapable  of  so  refined  cultivation. 

Having  sliown  that  the  principle  of  Emulation  is  not  abso- 
lutely necessary  in  education,  that  there  may  exist  other  meth- 
ods equally  good,  I  shall  advance  a  step  further,  and  show 
that  it  is  inexpedient.     It  is  so,  because, 

1.  It  narrows  the  mind,  and  limits  the  subjects  of  its  knowl- 
edge to  comparatively  few. 

If  we  look  into  those  departments  of  instruction  where  the 
elementary  branches  of  education  are  taught  under  the  immedi- 
Me  influence  of  this  principle,  we  find  the  business  of  study  re- 
duced to  a  mere  mechanical  process.  Young  minds  are  brought 
down  to  an  undeviating  attention  to  some  particular  branch  or 
branches,  and  are  not  encouraged  to  give  their  attention  to  any 
other,  or  to  discover  the  connexion  it  has  with  other  subjects 
of  importance.  The  whole  object  is  to  gain  an  acquaintance, 
perhaps  a  thorough  acquaintance,  with  that  particular  lesson  or 
study  only  ;  and  only  so  much  as  shall  give  them  an  ascendancy 
over  a  classmate.  This,  at  least,  is  the  tendency  of  the  system. 
For,  however  much  it  may  be  the  desire  of  the  instructer  that 
the  pupil  shall  enlarge  his  mind  by  a  variety  of  useful  accom- 
plishments, he  must  consider,  that  while  he  is  giving  so  much 
care  to  foster  the  principle  of  Emulation  in  a  young  child's  mind, 
the  charm  attached  to  the  gratification  of  that  passion  is  so 
great,  that  every  means,  and  those  means,  too,  which  seem  of 
the  greatest  avail  to  the  pupil  himself,  will  be  employed  to  gain 
that  ascendancy  which  he  has  been  taught  to  think  honorable 
and  praiseworthy.  It  is  no  wonder  then  that  he  bends  his 
whole  mind  to  gain  the  obvious  advantage,  without  securing  a 
more  distant  and  surer. 

But  with  respect  to  those  higher  institutions,  where,  at  the 
same  time  that  a  finish  is  given  to  the  education,  a  stamp  is  also 


12 

given  to  the  character  and  pursuits  of  a  young  man's  future 
career,  the  evil  is  more  obvious,  as  well  as  extensive.  No  en- 
couragement is  there  given  to  a  young  man  to  follow  the  leadings 
of  his  genius,  and  to  educate  himself  for  that  profession  or  in  that 
branch  of  science,  which  his  own  mind  impels  him  to  pursue. 
Nor  is  there  any  reward  for  whatever  advances  he  may  'make 
by  his  own  energies ;  nor  any  remuneration  for  those  honors 
and  emoluments  which  he  has  foregone  for  the  sake  of  perfecting 
himself  in  that  branch  for  which  nature  seemed  to  have  designed 
him.  But  the  encouragements  and  rewards  are  all  given  to  those 
who  are  either  universal  geniuses,  or  who  have  just  mechanism 
enough  in  their  minds  to  carry  them  through  a  stated  routine  of 
daily  and  weekly  performances.  I  wish  not  to  detract  from  the 
merit  of  those  who  have  placed  themselves  at  the  head  of  their 
competitors  by  a  laudable  and  noble  industry  and  application. 
But  the  event  does  not  always  show,  in  their  future  civil,  social, 
and  political  relations,  that  they  have  been  the  characters'  ap- 
pointed by  nature  to  regulate  the  affairs  of  the  community,  or  to 
effect  the  most  important  good  to  society. 

It  is  true,  that  under  the  excitement  which  the  cultivation  of 
such  a  principle  gives,  a  scholar  makes  his  way  among  authors 
with  considerable  rapidity,  and  with  a  rising  reputation  ;  but  as 
he  has  no  encouragement  to  enter  into  the  intricacies  of  any 
particular  branch,  it  is  not  to  be  expected  that  he  will  pass 
beyond,  to  secure  a  distant  though  certain  good,  when  he  has 
been  taught  to  gratify  a  darling  passion,  with  less  labor  and  by  a 
less  circuitous  process. 

2.  It  places  an  obstacle  in  the  way  of  attaining  to  a  high 
degree  of  excellence  and  knowledge. 

The  former  head  related  to  the  extent  of  knowledge,  and  the 
variety  of  subjects.  Under  this,  I  speak  of  the  high  degree  of 
improvement.  It  is  setting  up  a  standard  of  a  very  low  order, 
for  the  unlimited  powers  of  the  mind.  At  most,  it  is  but  a  human 
standard;  and  there  is  always  risk  incurred  in  setting  limits  to 
the  progress  of  intellectual  energies.  It  is  in  effect  saying  to 
the  student,  Gain  this  superiority,  and  your  task  will  have  been 
completed.     If  it  be  the  case  of  one  who  possesses  distinguished 


13 

talents,  his  gaining  the  preeminence  will  be  an  effort  compara- 
tively small ;  and  as  he  is  taught  to  look  no  higher  than  a  bare 
superiority,  his  exertions  will  cease  when  his  object  is  accom- 
plished. He  will  use  no  efforts  to  rise  higher,  but  only  to  main- 
tain the  rank  he  has  acquired. 

This  position  is  supported  by  no  poorer  arguments  than  those 
which  are  drawn  from  facts.  Whenever  there  is  a  competition 
among  students,  there  are  rarely  any  intermediate  grades  of  ex- 
cellence between  the  first  and  the  second  in  rank.  Be  the 
talents  ever  so  exalted,  it  is  not  often  that  we  see  more  than  a 
bare  superiority  of  the  first  over  the  second.  He  is  not  incited 
to  employ  his  powers  to  their  utmost  strength  ;  he  is  not  en- 
couraged to  occupy  his  mind  in  its  greatest  capacity,  and  his 
efforts  cease,  of  consequence,  at  the  limit  proposed. 

Now  this  is  a  very  imperfect  standard  of  excellence.  It  mat- 
ters not  so  much  whether  it  be  human  or  divine,  if  it  only  give 
the  mind  full  scope  for  action.  But  no  human  being  is  a  fair 
and  proper  model  for  another ;  certainly  not  for  those  who  are 
trained  in  independence.  They  should  be  taught  to  imitate  no 
other  model  than  that  of  perfect  excellence.  If  no  model  of  that 
kind  exists,  let  us  take  abstract  excellence.  Every  rational 
being  can  be  made  to  feel  what  that  is.  Do  we  set  bounds  to 
our  moral  progress  ?  Is  there  any  standard  on  earth  which  we 
should  be  willing  to  adopt  as  the  limit  to  all  moral  excellence  .'' 
By  no  means.  Why  then  shall  we  limit  our  intellectual  progress .'' 
Besides,  it  is  well  known  that  if  the  object  of  our  attainments  be 
low,  or  comparatively  low,  so  in  proportion  must  those  attain- 
ments be  low ;  for  we  are  never  so  liable  to  rise  above  the 
mark  of  excellence  as  to  fall  below  it.  But  if  we  set  the  mark 
high,  even  although  we  fail  of  reaching  it,  yet  we  rise  higher 
than  if  the  mark  had  been  set  beneath.  The  man  who  aims  his 
arrow  at  the  sun,  will  reach  a  higher  point  than  if  he  aimed  just 
above  the  head  of  his  equal.  If,  then,  we  make  the  summit  of 
perfection  the  object  of  our  wishes,  the  ascent  must  be  higher 
than  if  we  are  contented  with  partial  attainments. 

3.  It  discourages  industry  and  application  by  bestowing  its 
rewards  upon  talent. 


u 

There  are  examples  of  students  who  possess  industry  and  ap- 
plication without  talent ;  and  there  are  those  who  possess  talent 
to  so  high  a  degree,  as  never  to  need  the  aid  of  application  to 
place  them  above  their  fellows.  When  these  two  characters  are 
found  in  the  same  class  of  competitors,  talent  will  gain  the  ascen- 
dancy. Cases  sometimes  occur,  where  it  is  not  in  the  power  of 
industry  to  become  superior  to  natural  abilities.  I  might  fill  many 
sheets  with  instances  of  those  who  have  spent  their  earliest  and 
latest  hours  in  the  most  unwearied  diligence,  without  ever  attain- 
ing to  the  wished-for  supremacy ;  and  many,  very  many  have 
been  compelled,  notwithstanding  their  best  directed  efforts,  to  re- 
main among  the  last  in  the  long  line  of  competitors ;  while  those 
who  have  entered  the  lists  with  better  advantages,  have  passed 
through  the  course  with  comparative  ease,  and  yet  have  obtained 
the  highest  honors.  This  is  discouraging.  It  can  be  no  other- 
wise to  those  who  are  so  unfortunate  as  to  fail.  They  see  others 
rewarded  for  acquisitions  which  nature  or  some  previous  condi- 
tion has  enabled  them  to  make,  while  the  virtue  of  their  own  ap- 
plication can  have  no  recompense.  Unless  there  be  sufficient 
strength  of  mind  to  bear  up  an  individual  under  such  discourage- 
ments, he  must  inevitably  sink  into  dispondency,  and  a  disregard 
of  all  attainments  in  excellence. 

But  these  rewards  are  partial ;  they  are  unequal.  Is  there 
any  justice  in  rewarding  the  gifts  of  nature  ^  Why  reward  a  stu- 
dent because  nature  has  imparted  to  him  more  of  her  gifts  than 
to  his  fellow  ?  It  might  be  some  palliation  of  the  evil,  if  provi- 
sion were  also  made  to  encourage  the  less  gifted,  and  reward 
their  relative  progress.  But  none  is  made.  The  system  of- 
fers inducements  to  those  only  who  can  aspire  after  supremacy. 
The  Christian  religion  bids  us  "  honor  all  men,"  and  "  render 
unto  all  their  due  ;  "  and  promises  a  "righteous  judgment  to  all 
according  to  their  works."     Shall  we,  its  advocates,  do  less  f 

The  argument  then  consists  in  this.  It  discourages  industry 
and  application  by  bestowing  its  rewards  upon  those  who  possess 
natural  advantages  which  enable  them  to  become  superior.  Those 
who  possess  these  advantages  will  usually  attain  to  the  first  rank. 
Now  all  cannot  be  among  the  first.     Consequently  there  are 


15 

some,  however  industrious  they  may  be,  who  cannot  be  thus  re- 
warded. 

Still  further,  these  superior  advantages  are  not  in  the  posses- 
sion of  all.  They  may  be  the  gifts  of  nature,  or  they  may  have 
been  acquired  by  some  previous  advantages  in  the  education. 
If  they  are  the  gifts  of  nature,  then  those  who  possess  them  enjoy 
the  encouragements  and  rewards  also,  in  remuneration  of  what 
nature  has  given  them  !  If  they  are  the  advantages  of  some  pre- 
vious condition,  the  case  is  but  little  mended  ;  for  there  are  others 
who  have  not  enjoyed  these  external  advantages  ;  and  they  must 
suffer  a  loss  and  want  encouragement,  because  they  have  not  had 
the  good  fortune  to  enjoy  a  previous  blessing !  I  might  also  ad- 
duce instances  of  those  who,  from  certain  external  disadvantages, 
are  unable  to  give  as  much  time  as  is  necessary  to  place  them 
among  the  first  of  their  fellows.  But  I  have  said  enough  to  show 
that  the  cultivation  of  this  principle  in  our  present  systems,  while 
it  offers  encouragements,  has  a  tendency  to  discourage  some  ;  and 
that  it  is  also  partial  and  unequal  in  its  rewards. 

4.  It  does  not  accomplish  what  ought  to  be  the  object  of  edu- 
cation. That  is,  to  aid  the  natural  powers  of  the  mind  to  the  at- 
tainment of  an  extensive  knowledge  of  that  branch  or  those 
branches  of  science,  to  the  study  of  which  the  mind  has  received 
a  bias  by  nature.  I  have  once  before  hinted  at  this  subject,  but 
it  deserves  consideration  under  a  separate  head. 

According  to  the  present  system,  there  is  no  encouragement 
for  any,  excepting  those  who  can  give  their  attention  to  the  whole 
circle  of  instruction  which  the  institution  proposes.  This  is  per- 
haps one  way  to  make  general  scholars,  but  it  is  not  the  most  effi- 
cient way  to  make  useful  men.  It  must  be  very  evident  to  every 
one  who  is  in  habits  of  observation,  that  there  is  a  tendency  in  stu- 
dents, indeed  in  all,  to  give  their  attention  to  particular  profes- 
sions and  particular  sciences.  Indeed  this  is  too  obvious  to  re- 
quire arguments.  Else  how  is  it  that  we  see  men  divide 
themselves  voluntarily  into  those  various  departments  which  com- 
pose society  and  contribute  to  its  advancement.  This  choice  is 
made,  too,  in  many  cases,  earlier  than  we  are  apt  to  suppose.  It 
might  be  made  and  adhered  to  with  much  greater  advantage  than 


16 

at  present,  if  education  had  for  one  of  its  objects  to  foster  these 
early  biases.  And  the  effect  upon  discoveries  in  every  science, 
and  the  advancement  of  literature  might  be  made  incomparably 
greater  than  now,  if  these  early  propensities  were  cherished.  I 
am  not  now  upon  the  question  whether  these  propensities  are  nat- 
ural and  inherent,  or  acquired  by  some  causes  in  the  early  educa- 
tion. For  whatever  may  be  their  origin,  the  fact  that  they  exist 
is  too  notorious  to  be  disputed. 

But  the  question  is  asked,  whether  the  principle  of  Emulation 
may  not  be  employed  to  advantage,  in  encouraging  those  who 
happen  to  have  chosen  the  same  profession  or  science  as  their 
favorite  study.  There  are  three  reasons  why  it  could  not  be  em- 
ployed. First,  because  there  are  so  many  different  branches  of 
science,  that  this  system  would  be  one  of  too  much  labor  and 
expense  to  be  faithfully  conducted.  Secondly,  because  it  would, 
notwithstanding,  be  an  impediment  to  intellect,  in  acquiring  cor- 
rect knowledge  of  the  subjects  pertaining  to  that  science.  The 
mind  constantly  employed  in  making  efforts  to  supersede  a  rival, 
cannot  be  engaged  in  the  secrets  and  mysteries  of  science.  It 
cannot  so  readily,  so  freely,  and  so  calmly  enter  into  investiga- 
tions which  involve  learning,  and  penetration,  and  fidelity.  And, 
thirdly,  because  if  an  individual  chooses  the  study  of  a  particular 
science  or  profession  from  the  love  of  it,  he  can  have  no  surer 
and  stronger  impulse  to  pursue  it.  Nor  is  it  fanciful  to 
suppose  that  such  love  may  exist.  For  there  are  those  who 
have  foregone  the  honors  which  are  held  up  as  the  rewards  of 
distinguished  general  scholarship,  from  the  sole  love  of  study  in 
one  particular  branch ;  and  it  is  thus  that  they  have  testiGed  the 
strength  of  their  love.  If  it  were  an  object  in  education  to  di- 
rect and  increase  that  bias,  the  result  would  be  most  admirable. 
If  the  enthusiasm  of  an  individual  is  enlisted,  (and  by  a  proper 
direction  of  the  minds  of  youth,  no  doubt  exists  but  it  might  be,) 
then  all  his  thoughts  will  centre  in  that  object.  Emulation  has  no 
inducements  so  strong  as  this.  It  may  excite  for  a  time,  but 
there  cannot  be  much  study  or  interest  after  the  object  is  gained. 
The  attention  must  eventually  flag.  The  passion  of  Emulation, 
once  gratified,  becomes  sated,  and  exertion  cannot  continue. 


17 

But  on  the  other  hand,  when  a  mind  is  engaged  in  a  pursuit, 
from  the  pleasure  it  finds  there,  either  in  discovering  some  new 
truth  or  in  the  delightful  associations  it  brings,  or  from  the  pros- 
pect of  usefulness,  which  of  all  others  is  the  noblest  that  can  urge 
to  action,  there  is  no  danger  of  its  becoming  a  burden,  or  the 
energies  becoming  relaxed,  or  the  mind's  being  corrupted  by  the 
influence  of  unkindly  impressions  and  the  cultivation  of  principles 
that  are  unhappy  and  mischievous  in  their  tendency. 

An  argument  in  favor  of  the  system  is  drawn  from  what  has 
been  adduced  as  a  notorious  fact,  that  students  under  the  influ- 
ence of  this  principle  acquire  a  love  of  study.  But  there  are 
two  reasons  why  they  do  not  acquire  a  love  of  study.  1.  Be- 
cause they  study  to  gratify  the  desire  of  superiority.  Study  is 
made  the  means  by  which  this  is  to  be  accomplished ;  and  it 
would  be  a  much  more  direct  inference  that  they  acquire  a  love 
of  preeminence.  They  always  regard  this  as  the  chief  object, 
and  study  as  the  means  by  which  it  may  be  attained.  As  we 
have  said  before,  and  as  facts  will  testify,  so  soon  as  the  excite- 
ment is  past  which  was  produced  by  the  competition,  that  which 
had  appeared  to  be  the  love  of  study  becomes  quite  cooled  and 
transformed  ;  —  the  individual  who  has  gained  the  superior  rank, 
never,  unless  in  very  extraordinary  cases,  makes  higher  advances 
than  a  bare  preeminence.  2.  Many  of  those  who  are  not  thus 
influenced  immediately  by  Emulation,  are  in  fact  influenced  re- 
motely, because  the  principle  has  been  developed  in  an  early 
course  of  education.  They  study  from  the  influence  of  thatjore- 
vions  passion,  and,  if  you  will,  a  sort  of  habit,  but  not  from'real 
pleasure ;  whereas,  if  early  pains  had  been  taken  to  inspire  a  love 
of  knowledge  for  its  own  sake,  and  as  much  care  as  has  been 
used  to  excite  Emulation,  more  real  study  would  be  produced, 
and  some  of  the  wildest  passions  would  never  have  been  waked 
from  their  lair. 

II.  Its  effect  upon  the  moral  character. 

Before  proceeding  further,  I  shall  say  a  few  words  respecting 

its  connexion  with  the  moral  character.      "  The  general  history 

of  mankind,  and  the  brief  page  of  our  own  experience,  incontesti- 

bly  prove  that  man  is  almost  entirely  the  creature  of  education. 

3 


18 

His  knowledge,  his  tastes,  his  habits,  his  manners,  his  morals, 
nay,  even  his  very  religious  opinions  principally  depend  upon  it. 
In  every  country,  education  and  circumstances  chiefly  form  his 
principles  and  habits ;  and  these  almost  invariably  remain  with 
him  through  life  ;  so  that  he  is  much  more  permanently  what  he 
has  become,  than  what  he  was  created.  The  wise  men  and  the 
fools,  the  saints  and  the  sinners,  the  ornaments  and  the  dis- 
graces, the  benefactors  and  the  scourges  of  the  world,  are  not  the 
work  of  nature,  but  of  man."  —  [Henry  Montgomery.)  We  have 
witnessed  such  mighty  effects  from  the  work  of  education  alone, 
that  we  are  led  almost  to  believe  in  its  omnipotence.  The  evils  that 
we  see  in  the  world  result  not  from  the  evil  nature  of  man  so  much 
as  from  the  defects  of  his  education.  It  is  a  notorious  fact,  that 
almost  all  the  wretched  beings  who  forfeit  their  lives  to  the  out- 
raged laws  of  society,  attribute  their  destruction  to  a  neglected 
education.  And  we  may  safely  believe  that  the  natural  energies 
and  talents,  which  have  carried  many  unfortunate  wretches  on- 
ward to  the  commission  of  enormous  crimes,  would,  had  they 
been  properly  directed,  have  exalted  them  to  eminence  in  virtue. 
Now  if  this  be  true  —  if  such  be  the  influence  of  education  upon 
the  character,  how  important  is  the  knowledge  of  these  things  to 
all  who  have  the  oversight  and  guidance  of  the  mindl  A  single 
folly  encouraged,  —  a  single  evil  propensity  suffered  to  triumph, 
—  a  single  wrong  principle  cultivated,  may  entail  many  calami- 
ties upon  society.  Even  for  the  individual,  the  misery  of  such 
a  defect  will  be  too  great.  It  will  be  more  than  any  one  would 
be  willing  to  endure,  if  he  knew  there  was  an  antidote  or  a  rem- 
edy. But  when  there  is  a  defect  in  the  education  of  thousands, 
in  the  same  community,  by  the  same  errors,  in  the  same  system, 
the  calamity  must  be  increased  in  proportion  to  the  numbers  who 
are  so  unfortunate  as  to  have  been  subjected  to  these  errors. 

If  the  evils  of  individuals,  and  the  egregious  vices  as  well  as 
follies  which  they  have  committed,  have  in  most  cases  resulted 
from  a  defect  in  the  education,  what  is  there  preposterous  in  the 
assertion,  that  the  evils  of  communities,  the  disasters  of  states,  and 
the  mismanagement  of  governments  have  their  origin  in  the  mis- 
takes which  are  committed  in  the  early  education  of  those  who 


19 

compose  these  communities  ?      If,  as  I  have  attempted  to  show, 
early  education  has  such  a  vast,  I  may  say,  universal  influence 
upon  the  conduct  of  after-life ;  and  if  the  regulation  of  these  mi- 
nute circumstances  have  such  an  extensive   bearing   upon  the 
character  and  happiness  of  individuals  and  nations  ;  a  fair  deduc- 
tion is,  that  the  more  strict  is  our  attention  to  the  early  impres- 
sions of  education,  the  nearer  society   will  advance  towards  per- 
fection.    If  we  find  by  improving  upon  the  systems  of  education 
which  our  ancestors  adopted,  we  are  correcting   many  abuses  in 
society,  and  avoiding  many  evils  which  they  suffered,  the  just  in- 
ference is,  that  evils  which  we  are  now  subject  to,  may,  by  im- 
proving our  present  system,  be  likewise  avoided.     The  supersti- 
tious belief  in  the  possibility  of  apparitions  has  been  expelled,  in  a 
great  measure,  by  the  introduction  of  a  sounder  philosophy,  and 
sodiety  rid  of  its  consequent  horrors.     But  every  one  knows  it  is 
most  permanently  effected  by  correcting  and  rightly  directing  the 
early  impressions.     So  whatever  may  be  the  evil  which  is  hostile 
to  the  interests  of  society,  we  may  trace  its  origin  to  the  early 
habits  and  associations  of  childhood.      There,  the  evil  must  be 
crushed  in  the  embryo. 

,1  shall  not,  I  trust,  be  viewed  as  advancing  too  far,  in  saying 
that  the  principle  of  Emulation  is  such  an  evil.  If  its  effects  were 
seen  only  in  the  childish  interests  of  the  school-room,  the  matter 
would  be  a  small  one.  But  that  germ,  with  others  that  are 
slowly  expanding,  is  not  of  a  nature  to  remain  unripened  in  a 
prohfic  soil,  and  under  culture  well  adapted  ^o  advance  its  ma- 
turity. The  principles  cultivated  in  the  school-room,  and  the  en- 
ergies there  developed,  whether  of  a  noxious  or  useful  tendency, 
must  remain  in  the  mind  to  grow  with  its  growth  and  be  strength- 
ened with  its  strength.  Then  as  those  powers  and  faculties  are 
brought  out  into  action  in  the  great  theatre  of  the  world,  these 
principles  become  deeply  rooted.  The  little  emotion  that  seemed 
so  harmless  and  insignificant  in  the  infancy  of  being,  becomes  a 
strong  passion,  and  an  all-ruling,  all-absorbing  principle.  The 
little  infantile  energy  has  become  a  Hercules,  and  he  threatens  to 
become  a  tyrant. 

Human  society  is  destined  to  a  higher  order  of  refinement  than 


20 

it  has  hitherto  attained,  and  the  improvement  which  it  undergoes 
must  be  in  constant,  but  certain  progression.  Its  advancement 
has  hitherto,  till  within  a  few  years,  been  gradual.  Many  of  its 
antiquated  institutions  have,  indeed,  been  superseded  by  systems 
better  adapted  to  the  wants  of  society,  and  the  perfection  of  our 
moral  natures.  But  many  still  remain  which  check  its  advancing 
interests.  The  employment  of  Emulation  in  the  systems  of  ed- 
ucation has  been  handed  down  to  us  from  olden  time  with  other 
systems  of  philosophy  and  education  which  have  long  since  been 
found  inadequate  to  our  wants.  This,  it  is  true,  is  not  to  be  un- 
dervalued because  it  has  been  of  long-standing.  Neither,  on  the 
other  hand,  is  it  to  be  venerated  because  there  is  thrown  over  it 
the  charm  of  antiquity.  The  question  is,  Is  it  suited  to  our  neces- 
sities ?  Is  it  in  keeping  with  the  march  of  intellect  ?  Is  it  wor- 
thy of  a  union  with  our  other  institutions  ?  Are  its  effects  suited 
to  the  improvement  of  the  age  ?  Of  one  thing  we  are  certain. 
So  long  as  this  principle  has  been  employed,  (and  we  know  no 
period  when  it  has  not  been  dignified,  though  erroneously,  with 
the  epithet  of  noble,)  so  long  as  Emulation  has  been  laid  hold  of, 
and  cultivated,  the  world  has  been  filled  with  the  intrigues,  the 
tumults,  and  the  strifes  of  ambition.  No  profession  or  science 
has  been  exempted  from  its  influence,  —  no  sanctuary  has  been 
secure  from  its  intrusion.     States  have  been  divided  into  factions, 

—  demagogues  have  enjoyed  their  ephemeral  usurpations,  — 
rivers  of  blood  have  been  shed,  —  the  rights  of  mankind  have 
been  trodden  under  foot  that  tyrants  might  sport  themselves. 
Even  religion  has  not  been  proof  against  its  power,  —  the  holy 
office  of  the  priesthood  has  been  sullied  with  its  baneful  influence, 

—  proselytes  have  been  made  in  a  spirit  of  rivalry,  —  and  sec- 
tarian interests  have  had  their  impulse  from  its  power.  Or  if  we 
penetrate  into  the  more  private  scenes  oi  social  life,  the  picture  is 
no  less  saddened  with  gloomy  colors.  We  see  its  results  in  the 
tongue  of  defamation  and  slander,  —  an  injured  reputation  is  too 
often  the  effect  of  its  power,  —  rival  interests  are  in  every  bosom, 

—  and  the  whisper  of  malice  has  been  heard,  to  give  vent  to  the 
pique  of  baffled  hopes.  But  it  is  enough.  If  Emulation  effect 
but  half  of  this,  it  is  a  fire  that  should  be  speedily  quenched. 


91 

It  has  been  attemptea  to  support  the  system  by  objecting  that 
moderns,  especially  Americans,  are  very  much  given  to  radical 
reform.  That  the  spirit  of  the  age  seems  to  be  tending  to  an  en- 
tire overthrow  of  all  ancient  institutions  ;  and  that  there  is  danger 
in  the  midst  of  so  much  excitement,  that  many  useful  and  valua- 
ble systems  will  be  entirely  destroyed. 

This  is  but  a  light  objection,  and  would  not  perhaps  be  notic- 
ed, were  it  not  sometimes  urged  with  a  serious  face.  But  it  may 
be  well  to  say,  that  if  the  proposed  reform  have  the  slightest  ten- 
dency to  injure  the  peace,  or  the  morals,  or  the  good  of  society 
in  any  manner,  this  might  be  an  objection.  But  it  is  not  so.  It 
only  proposes  to  reform  it  for  the  better.  It  proposes  to  strike  at 
the  root  of  many  evils  which  now  infest  society.  If  even  nothing 
more  were  proposed  than  to  do  away  the  present  system  without 
substituting  any  thing  in  its  place,  no  actual  evil  would  be  com- 
mitted. For  as  to  the  fear  that  there  would  be  less  study,  it  is 
well  known  that  there  are  always  some  who  study  for  the  mere 
love  of  it.  And  besides,  we  hazard  nothing  in  supposing  that  the 
love  of  fame  in  students,  the  mere  desire  of  glory  is  sufficiently 
developed  in  the  present  generation,  to  excite  them  to  study  in 
the  hope  of  standing  as  the  first.  These  two  principles  would  be 
always  sufficient  to  insure  a  proper  degree  of  study  in  every 
seminary.  No  actual  evil  on  this  head  would  therefore  be  com- 
mitted, even  if  it  were  proposed  merely  to  drop  the  employ- 
ment of  Emulation  as  a  principle  to  encourage  study.  And 
therefore  all  tears  for  radical  reforms  are  quite  groundless.  But 
if,  further,  it  be  proposed  to  substitute  a  system  and  employ  a  prin- 
ciple, which  not  only  cannot  produce  evil  results,  but  which  will 
avoid  all  those  of  the  present  system,  and  unite  all  its  advantages 
with  many  others,  these  fears  are  ^holly  gratuitous  and  puerile. 

I  must,  by  way  of  anticipation,  consider  one  other  argument 
for  the  present  system,  which  I  know  exists  in  the  minds  of  many 
persons,  although  it  be  not  fully  expressed  in  words.  Almost  all 
are  accustomed  to  consider  it  as  a  noble,  generous  excitement  to 
virtuous  action.  "  It  is  very  inspiriting.  There  is  involved  in  it 
such  a  vivid  prospect  of  glory  and  happiness,  resulting  from  the 
hope  of  being  known  as  the  first,  —  the  superior,  —  which  last 


also  involves  the  anticipation  of  great  honor,  —  that  a  heart  sus- 
ceptible of  glowing  ardor  cannot  but  be  kindled  and  warmed  to 
the  most  animated  and  vigorous  exertion."  This  is  the  account 
of  it ;  and  what  does  it  prove  ?  It  proves  only  that  Emulation  is 
capable  of  being  so  cultivated  as  to  become  a  predominent  princi- 
ple in  the  human  mind  ;  that  the  desire  of  superiority  is  very 
strong  ;  and  that  men  find  a  high  degree  of  pleasure  in  gratifying 
that  desire.  But  this  is  nothing  more  than  is  found  connected  with 
the  passion  of  revenge.  The  man  who  is  excited  by  this  passion 
may  thus  plead  the  same  excuse  for  yielding  to  it,  as  the  one  who 
is  excited  by  a  desire  of  superiority.  Besides,  to  say  that  Emu- 
lation is  noble,  does  not  make  it  so.  Moreover,  it  inspires  us  with 
vivid  feelings  and  proud  sentiments  ;  and  there  is  such  a  thirst 
for  glory  in  the  human  breast,  that  it  is  to  be  expected  great  op- 
position will  be  made  to  subduing  such  a  principle.  But  if  the 
system  is  advocated  because  it  inspires  a  love  of  glory,  or  grati- 
fies a  vivid  desire,  on  the  same  principle  might  the  practice  of 
duelling,  pugilism,  horse-racing  be  advocated,  for  to  all  these  is 
appended  a  petty  love  of  glory.  By  such  arguments  might  am- 
bition also  be  advocated,  which  has  overturned  kingdoms  in  its 
madness  and  strength. 

But  to  proceed  with  the  second  general  division  of  the  subject, — 
the  effect  upon  the  moral  character  is  bad  for  several  reasons  j 
first,  in  him  who  gains  the  superiority,  and,  secondly,  in  him  who 
fails  of  his  purpose. 

1 .  It  generates  and  cherishes  in  the  mind  of  the  young  aspirant 
who  gains  the  superiority,  a  spirit  of  supercilious  pride  and  ar- 
rogant self-love.  Indeed  how  can  it  do  otherwise,  when  it  appeals 
directly  to  those  passions.  It  may  not  create  in  the  mind  these 
passions,  but  it  finds  them  thejjp,  and  has  a  direct  tendency  to 
give  them  scope  and  action.  No  one  will  say  that  they  are  prin- 
ciples which  ought  individually  to  be  cultivated.  We  are  now  just 
emerging,  or  rather,  as  I  hope,  have  already  emerged  from  those 
depths  of  ignorance,  and  escaped  from  the  shackles  of  a  false 
system  of  ethics,  in  which  countenance  was  given  to  the  indul- 
gence of  these  vicious  propensities.  (See  History,  passim,/or  the 
language  and  conduct  of  nobles  towards  their  poor  dependants, 


23 

and  slave-holders  to  their  slaves,  S^c.)  We  have  seen  into  what 
miseries  it  plunged  mankind  before  the  mass  of  society  became 
more  fully  instructed  into  their  rights,  and  before  the  powerful 
became  imbued  with  the  principles  of  forbearance  and  humility 
which  Christianity  recommends.  Supercilious  pride  was  once 
thought  a  characteristic  of  a  noble  mind.  But  I  here  assume,  that 
we  have  become  acquainted  with  a  better  system  of  morality. 

There  are  two  species  of  pride.  One  is  innocent,  and  the  other 
is  reprehensible.  The  pride  of  superiority  over  another,  which 
successful  Emulation  cherishes,  is  not  the  pride  of  having  done 
well,  of  having  done  a  virtuous  action,  the  pride  of  having  benefit- 
ed society,  or  of  having  gained  a  victory  over  self;  —  this  would 
be  an  honest  pride  ;  an  emotion  by  all  means  to  be  cherished, 
as  one  of  the  noblest  rewards  of  an  approving  conscience,  and  one 
of  the  highest  incitements  to  continued  virtue  ; —  but  it  is  the 
pride  which  arises  from  the  mere  knowledge  of  one's  own  supe- 
rior excellence.  The  moral  sense  of  every  Christian  must  tell  hira 
that  such  a  spirit  is  reprehensible.  Granting  even  that  it  is  not 
designedhy  this  system  of  education  by  Emulation,  to  excite  a 
spirit  of  pride,  still  this  will  not  remedy  the  evil  itself,  nor  excuse 
the  cause  that  has  a  direct  tendency  to  call  up  such  a  spirit.  If  it 
actually  produce  this  effect,  let  us  reject  such  a  system,  which  is 
even  in  its  good  effects  of  a  doubtful  character,  and  which  certain- 
ly in  some  respects  is  injurious.  But  does  it  actually  foster  a 
spirit  of  pride  .''  Does  it !  What  is  pride,  but  an  invidious  compar- 
ison of  our  superior  situation  with  that  of  others  ?  And  when  a 
student  is  every  day  and  every  hour  compelled  to  compare  him- 
self with  others  beneath  him,  is  he  unconscious  of  his  superior 
situation  .''  Or  when  he  has  the  good  fortune  to  rise  above  a  rival, 
is  it  not  human  nature  to  feel  a  superiority  ?  Or  when  he  has 
outstripped  all  his  competitors,  and  planted  himself  on  the  pinna- 
cle of  fame  to  be  gazed  at  and  admired,  is  not  that  a  spirit  of 
pride  ?  But  Christianity  recognises  no  such  principle  to  be  rank- 
ed among  virtues  that  adorn  the  character  ;  and  the  Scriptures 
have  furnished  us  with  ample  authority  for  ranking  it  among  fol- 
lies that  are  regarded  with  peculiar  abhorrence  in  the  sight  of 
Heaven. 


24 

Again,  it  fosters  in  him  who  gains  the  ascendancy,  a  habit  of 
regarding  his  situation  with  respect  to  others,  rather  than  a  desire 
of  excellence  ;  and  this  extends  to  his  moral  duties.  It  is  in  a 
moral  view  that  we  are  now  to  consider  it ;  as  we  have  had  oc- 
casion to  consider  it  with  regard  to  literary  excellence,  under  a 
former  head.  The  evil  of  setting  up  an  imperfect  standard  for 
the  attainment  of  knowledge,  is  sufficiently  obvious  ;  and  the  de- 
fect of  such  a  system  must,  I  think,  appear  to  every  one.  But  its 
effects  must  be  much  more  pernicious  in  morals,  inasmuch  as 
upon  these  depend  the  present  and  future  welfare  of  individuals, 
and  the  public  and  private  happiness  of  society.  It  is  the  same 
principle  so  early  developed  and  so  eagerly  employed  to  encour- 
age literary  excellence,  that  is  liable  to  operate,  and  according 
to  our  daily  experience  does  operate,  as  the  ruling  passion  in  al- 
most every  arena  of  action  and  duty.  If  we  educate  our  children 
to  compare  their  relative  progress  in  knowledge  constantly  with 
the  imperfect  attainments  of  those  with  whom  they  are  associat- 
ed, we  must  not  think  it  strange,  if  they  accustom  themselves  to 
measure  their  moral  progress  by  the  standards  which  they  find 
about  them.  Yet  no  obstruction  could  be  more  effectual  than  this, 
to  the  perfection  of  our  moral  natures.  No  system,  I  am  persuad- 
ed, would  be  more  ruinous,  if  allowed  to  be  put  into  full  opera- 
tion, than  comparing  our  moral  attainments  with  the  unfinished 
models  of  human  excellence. 

As  to  the  question,  whether  it  actually  have  a  tendency  to  pro- 
duce this  result,  we  may  decide  by  recurring  to  facts  ;  and  1  will 
take  the  most  obvious  example.  It  happens  to  be  one,  where,  the 
least  of  all,  we  should  desire  to  find  it  :  I  mean  in  the  different 
sects  of  Christians.  It  is  the  practice  in  polemical  religion,  (how 
reputably,  let  others  decide,)  to  appeal  to  the  good  morals  of  each 
one's  own  sect,  and  invidiously  hint  at  the  licentious  freedom  of 
the  other  ;  and  the  virtue  of  both  is  not  always  seen  to  be  on  the 
increase,  often  on  the  wane,  as  the  effect  of  such  unworthy  com- 
parisons. This  is  even  carried  into  domestic  life  to  a  certain  de- 
gree ;  and  individuals,  perhaps  unconsciously,  compare  them- 
selves and  their  conduct  with  that  of  their  neighbours.  If  it  always 
produced  a  strife  for  tiie  mending  of  the  morals,  the  result  might 


25 

perhaps  be  more  beneficial  to  society.  But  it  so  happens  that  a 
flaw  in  the  character  of  a  neighbour  is  too  often  made  a  plea  for 
unwarrantable  indulgences  in  ourselves.  We  do  not  see  the  full 
effects  which  such  habits  as  these  might  have  upon  society,  be- 
cause there  are  other  causes  which  counteract  them,  and  prevent 
their  whole  influence.  The  operation  of  these  effects  might  stag- 
nate all  morality  and  virtue.  But  the  causes  which  now  counter- 
act them,  it  would  be  foreign  to  the  subject  to  explain. 

Aside  from  the  ill  effects  of  such  a  system  upon  the  morals  of 
society,  every  one  must  perceive  that  its  theology  is  also  very  im- 
perfect. For  if  by  a  wrong  education  we  acquire  the  habit  of 
"  comparing  ourselves  among  ourselves,"  there  is  great  dishonor 
done  to  the  majesty  and  perfection  of  the  Being,  who  alone  is 
worthy  of  being  our  Great  Exemplar.  But  the  partial  excellence, 
and  the  slow  progress  of  morals,  we  are  certainly  at  liberty  to 
conjecture,  are  owing  to  this  comparison  with  human,  imperfect 
models  ;  and  this  evil  takes  its  rise,  in  connexion  with  partial 
and  limited  knowledge,  with  the  developement  of  the  principle  of 
Emulation  in  early  education. 

So  far  the  evils  relate  to  him  who  has  excelled  all  his  compet- 
itor?. 

2.  We  may  notice  its  effect  upon  him  who  has  been  surpass- 
ed. First,  it  creates  a  spirit  of  envy.  What  is  envy,  but  a  pain 
the  mind  feels,  because  another  possesses  a  certain  good  unattain- 
able by  itself  ?  It  is  the  most  easily  seen  in  those  who  have  lost 
the  object  of  their  wishes.  A  certain  writer,  in  drawing  a  line  of 
distinction  between  Envy  and  Emulation,  has  attempted  to  justify 
Emulation  by  defining  it  as  a  certain  disquiet  merely  on  account 
of  the  superiority  of  another  ;  whereas  Envy  is  a  disquiet  because 
of  the  happiness  of  another.  (Rees's  Cyclop.  Art.  Envy.)  But  it 
is  not  thus  easy  to  exclude  the  passion  of  envy  from  making  an 
ingredient  in  the  composition  of  Emulation.  It  is  impossible  to 
exclude  it  by  a  definition.  If  a  student  is  emulous  of  another,  it 
is  not  on  account  of  his  superior  knowledge,  but  simply  on  ac- 
count of  the  superiority  of  place,  and  the  pleasure  connected  with 
it.  If  it  were  the  superiority  of  knowledge  so  much  sought  after, 
there  would  be  no  need  of  employing  this  principle.  For  it  is 
4 


26 

this  that  is  used  as  a  motive  to  urge  the  mind  to  study.  And  it 
is  by  this  pain  and  disquiet  one  is  supposed  to  feel  at  the  superi- 
ority of  another,  that  llie  whole  system  is  built  upon.  A  student 
observes  a  competitor  above  him,  —  he  knows  that  by  possess- 
ing superior  knowledge,  he  can  gain  and  enjoy  that  superior 
place.  So  that  he  rather  uses  the  attainment  of  knowledge  as  a 
means  of  gaining  superiority,  than  the  principle  of  Emulation  as 
a  means  of  acquiring  knowledge.  His  mind  is  disquieted  on  ac- 
count of  the  good  which  another  enjoys.  It  is  that  good  which  he 
desires  ;  —  and  so  long  as  it  is  unattained,  his  mind  is  pained  that 
his  rival  possesses  it.  If  he  at  last  fails  of  his  object,  his  aversion 
and  uneasiness  will  settle  into  envy.  While  there  is  a  competi- 
tion, the  passion  is  growing,  but  when  at  last  he  sees  his  rival 
preeminent,  his  mind  cannot  but  be  deeply  affected  by  Envy.  Was 
it  ever  otherwise  ?  Let  each  one  answer  candidly  for  himself. 

If  an  individual  possesses  the  feelings  and  frailties  common  to 
humanity,  he  must  be  pained  ;  —  such  is  the  tendency  of  the 
mind.  Nor  can  this  conclusion  be  avoided  by  urging  that  such  is 
not  the  design  of  the  system.  Because,  although  it  be  not,  yet 
these  are  consequences,  and  consequences,  too,  which  are  serious 
in  their  nature.  For,  what  is  the  nature  of  that  pain  ?  Ii  is  shame 
and  sorrow  for  his  own  overthrow,  and  grief  and  anger  at  the  suc- 
cess of  his  rival.  And  these  are  precisely  the  emotions,  which, 
according  to  the  writer  quoted  above,  compose  the  complex  pas- 
sion of  Envy ;  Envy,  which,  according  to  the  testimony  of  eve- 
ry writer,  is  in  its  nature  and  effects,  the  basest,  the  most  mis- 
chievous, and  the  most  tormenting  of  all  passions;  and  by  the 
authority  of  inspiration,  has  long  ago  been  classed  with  the  vilest 
passions  of  our  nature. 

The  second  ill  effect  produced  upon  him  who  has  been  excel- 
led, is,  that  he  is  tempted  to  use  some  unwarrantable  means  for 
accomplishing  his  object ;  or  he  is  stimulated  to  take  revenge  and 
gratify  a  malicious  passion.  The  passion  will  operate  both  in  the 
duties  of  a  student  and  in  those  of  a  citizen  ;  but  the  moral  effect, 
the  influence  upon  the  mind,  will  be  the  same.  If  instructers 
have  taken  pains  to  draw  out  the  principle,  they  must  not  be  sur- 
prised when  they  see  that  it  has  become  so  strong  in  some  tem- 


37 

peraments,  as  at  length  to  be  the  sole  motive,  —  the  only  incen- 
tive to  action.  If  a  person  perceives  that  he  has  failed,  and  after 
repeated  exertions  finds  it  impossible  to  gain  the  ascendancy,  ex- 
cept by  throwing  obstacles  in  the  way  of  his  rival's  progress,  will 
he  always  hesitate  about  doing  it  ?  No ;  and  this  is  one,  perhaps 
the  principal,  origin  of  malice.  But  a  mind  stimulated  by  an  over- 
ruling desire  of  superiority  will  not  fail  of  even  devising  some 
method  for  accomplishing  this.  If  the  individual  at  last  comes  out 
into  society,  he  will  find  ample  means  for  obstructing  a  rival's 
progress  by  defamation,  slander,  and  abuse.  And  thus  it  becomes 
the  origin  of  so  many  of  the  ill  feelings  which  disturb  the  peace 
of  society. 

Another  ill  effect  is  that  arising  from  the  shame  which  is  caus- 
ed by  defeat.  It  is  the  supremacy  to  which  all  are  stimulated  to 
arrive  ;  and  as  there  is  but  one  supremacy,  so  there  can  be  but 
one  supreme.  Consequently,  some  of  the  competitors  must  fail. 
What  is  the  effect  ?  All  the  exertion  has  not  been  made  without 
some  definite  object.  If  there  is  glory  attached  to  the  winning  of 
the  prize  and  the  attainment  of  superiority  of  rank,  there  is  also 
shame  attached  to  the  idea  of  defeat ;  because  defeat  implies 
inferiority  ;  —  inferiority  of  many  noble  qualities,  splendid  ac- 
quirements, talents,  energy,  power  of  accomplishing  our  object. 
Shame  is  always  attached  to  the  idea  of  defeat,  and  he  who  is  de- 
feated feels  it;  in  some  cases  very  pungently.  An  older  is  asham- 
ed at  seeing  a  younger  competitor  above  him.  Human  beings  are 
naturally  disposed  to  think  no  one  superior  to  themselves  till  they 
have  personal  evidence  of  the  fact.  No  one  is  inclined  to  admit 
himself  inferior  to  his  fellow  man.  But  when  he  is  obliged  to 
make  a  trial  of  his  abilities,  and  finds  himself  defeated,  and  this 
defeat  is  made  public,  his  mind  is  immediately  clouded  with 
shame  j  and  there  always  must  be  a  defeat  of  some,  for  all  can- 
not be  superior.  Therefore  some  must  be  subject  to  shame. 

Now  what  is  the  effect  of  shame  ?  While  there  is  a  chance  for 
exertion,  it  may  serve  in  some  minds  as  an  incitement  to  action  ; 
but  when  that  chance  is  past,  it  serves  a  very  different  purpose. 
It  depresses  and  humiliates  the  mind  to  a  most  pitiable  degree. 
Besides,  it  is  too  often  employed  in  education  as  a  punishment. 


The  teacher  of  youth  in  its  first  stages,  seizes  upon  this  principle 
of  shame  to  humiliate  a  scholar  for  his  negligence  ;  and  after  his 
defeat,  often  loads  him  with  reproaches  for  his  failure.  This  is 
wrong,  because  no  shame  should  be  necessarily  attached  to  de- 
feat. It  is  cruel,  —  it  is  ruinous  to  weigh  down  the  mind  with 
shame,  when  its  utmost  exertions  have  been  fruitlessly  given  to 
the  attainment  of  an  important  purpose.  The  shame  which  is  felt 
at  such  a  defeat  may  be  the  means  of  doing  infinite  injury  to  the 
development  of  the  faculties  of  the  mind.  In  one  that  is  sensitive 
and  diffident,  all  these  energies,  which  under  proper  culture  might 
be  made  of  incalculable  service  to  society,  are  paralyzed  ;  dis- 
taste for  exertion  is  the  consequence  ;  and  from  apathy,  the 
mind  sinks  down  by  a  retrograde  process  to  negligence,  idleness, 
and  their  numerous  attendant  evils. 

This  is  the  fourth  ill  effect  upon  the  young  aspirant  whose  ob- 
ject is  defeated.  It  depresses  the  mind,  —  it  takes  away  that  en- 
ergy which  every  mind  naturally  possesses,  and  always  ought  to 
possess  ;  which  is  necessary  to  vigorous  and  animated  exertion ; 
which  springs  from  a  sense  of  its  own  importance,  the  dignity  and 
worth  of  its  nature,  and  the  consciousness  of  powers  adequate  to 
its  necessities.  This  knowledge,  this  consciousness,  is,  or  ought 
to  be,  the  foundation  of  all  generous  and  noble-minded  achieve- 
ments. It  is  not  pride  —  the  pride  of  superiority,  —  it  is  not  the 
feeling  of  disdain  at  inferiors,  —  it  is  not  the  empty  boast  of  mere 
possession  ;  —  but  it  is  the  deep  feeling  of  inward  value  ;  the 
consciousness  of  responsibility  ;  the  knowledge  of  personal  influ- 
ence and  personal  worth,  it  is  the  inward  surety  of  individual 
importance  inherent  in  every  mind,  inspiring  it  with  confidence  to 
go  forth  in  the  plenitude  of  its  power  to  accomplish  the  work  of 
human  improvement  and  human  happiness. 

Such  is  the  spirit  necessary  to  stimulate  the  mind  to  the  execu- 
tion of  benevolent  and  important  designs  ;  and  such  a  spirit  is 
not  merely  important,  but  all-powerful,  to  move  it  to  the  fulfil- 
ment of  its  glorious  purposes.  Defeat,  failure,  and  shame  dampen 
that  spirit,  and  in  many  cases  annihilate  its  efforts.  In  the  vigor- 
ous and  choleric  temperament,  the  thought  of  a  superior  rankles 
n  the  breast,  and  incites  the  mind  to  renewed  Emulation.     But 


29 

this  is  the  same  spirit  that  sets  the  world  on  fire  with  its  influence, 
and  requires  restraining  while  the  passions  are  yet  in  the  embryo. 

But  the  far  greater  proportion,  as  facts  in  every  seminary  will 
testify,  are  those  who  are  not  so  far  influenced  by  Emulation. 
At  least  they  are  not  willing  to  appear  in  the  ranks  of  competi- 
tors. Their  spirits  are  dampened,  their  energies  are  palsied,  their 
hopes  of  respectable  influence  are  almost  sunk.  They  once  made 
an  effort,  but  defeat  has  produced  distaste,  apathy,  disgust.  They 
pass  out  into  society,  and  by  the  influence  of  these  impressions, 
received  while  under  pupilage,  are  averse  to  appear  forward  or 
interested,  in  the  promotion  of  any  great  object,  although  it  prom- 
ises the  welfare  of  society.  They  are  willing  rather  to  be  led; 
and  thus  society  is  deprived  of  the  aid  which  it  might  have  from 
able  and  efiicient  minds,  injured  by  a  wrong  system  of  education. 
Hence  in  almost  all  countries  the  domination  of  aristocracy  ;  the 
submission  of  the  many  to  the  few  ;  but  which,  in  our  own  coun- 
try, is  checked  in  a  great  measure  by  the  spirit  of  independence 
in  which  we  are  educated.  Hence,  however,  even  here,  the 
prevalence  of  many  evils,  which  might  be  counteracted  and  avoid- 
ed by  educating  all  to  a  sense  of  their  own  worth  and  responsi- 
bility, without  subjecting  a  sensitive  and  difiident  mind  in  early 
youth  to  the  shame  and  indignity  of  seeing  the  triumph  of  a  su- 
perior. 

Before  closing  this  head,  it  may  be  necessary  to  notice  an  ar- 
gument which  has  been  adduced  in  support  of  the  system.  It  is 
said  that  there  is  no  desire  implanted  in  the  bosom  of  man,  which 
was  not  intended  by  the  Creator  for  some  useful  purpose  ;  and 
from  this  it  is  argued,  that  Emulation  was  intended  to  be  employ- 
ed, and  the  desire  gratified.  "  Every  desire,"  it  is  said,  "was  im- 
planted for  some  good  end."  So  far  may  be  true.  But  it  does 
not  necessarily  follow  that  all  are  to  be  gratified  or  cultivated. 
All  desires  are  not  equally  innocent ;  as  the  desire  of  revenge, 
the  desire  of  power,  the  desire  of  evil  to  others  ;  which  is  a  spe- 
cies of  envy.  There  may  be  occasions  when  such  desires  were 
intended  to  be  employed,  which  we  know  not  of;  they  may  have 
their  use,  and  perhaps  are  sometimes  absolutely  necessary  ;  but 
we  are  not  the  judges  when  that  proper  time  is  ;  they  evidently 


'  30 

were  never  meant  to  be  cultivated  ;  because  He,  who  is  said  to 
have  given  them,  has  forbidden  us  to  gratify  them. 

All  are  not  ultimate  principles  in  the  mind,  —  all  are  not  orig- 
inally planted  in  our  nature.  Because  there  may  be  some  com- 
plex desires,  which  are  created  by  our  own  power  and  propensi- 
ties, in  the  union  of  several  others.  They  are  ultimate  principles 
alone  which  are  implanted  by  the  Creator  ;  and  it  is  these  alone 
which  are  to  be  cultivated  ;  such  as  love,  joy,  patience,  meek- 
ness, &;c.  If  Emulation  be  among  the  complex  desires,  (as  it  ap- 
pears to  be,  by  the  union  of  the  two  desires  of  glory  and  envy,  or 
the  desire  of  evil  to  others,)  it  would  be  neither  safe,  nor  proper, 
it  certainly  is  not  philosophical,  to  maintain  that  it  ought  to  be 
cultivated  as  an  ultimate  principle. 

But  even  supposing  it  to  be  an  ultimate  principle  ;  all  desires, 
as  every  one  knows,  are  not  innocent  in  their  effects.  Let  it  be 
that  they  have  been  implanted  in  the  mind  for  some  good  end, 
yet  if,  in  drawing  out  these  principles  into  action,  we  find  them 
productive  of  bad  results,  it  is  fair  to  conclude  that  we  have  not 
yet  found  the  method,  or  the  sphere  in  which  they  were  intended 
to  be  brought  into  action.  There  are  other  desires,  such  as  envy, 
revenge,  &;c.,  which,  if  we  should  cultivate  them  as  we  now  do 
Emulation,  would  speedily  introduce  confusion  and  disorder  into 
the  very  heart  of  communities,  and  overthrow  the  foundations  of 
civil  society.  Innocent  principles  and  desires  may  be,  and  ought 
to  be,  cultivated,  but  all  others  will  naturally  enough  find  their 
own  sphere  of  action.  The  argument  above-stated  must  there- 
fore fall  quite  powerless  to  the  ground.  For  our  own  observation 
and  experience,  and  that  of  distinguished  writers  will  testify,  that 
Emulation  is  often  productive  of  the  worst  results.  If  the  princi- 
ple were  allowed  to  remain  uncalled  into  action,  it  would  doubt- 
less often  enough  perform  the  office  for  which  nature  intended 
it ;  in  some  inferior  capacity,  where  less  evil  would  result,  or 
need  be  feared,  from  its  influence  and  power. 

III.     It  is  inconsistent  with  the  spirit  of  Christianity. 

The  divine  revelation  of  Scripture  is,  of  course,  here  assumed. 
For  all  our  systems  of  education  proceed,  at  least  professedly, 
upon  the  foundation  of  tlie  Christian  religion  j  and  wherever  in- 


31 

struction  is  given,  in  our  own  country,  deference  is  given  to  the 
sacred  Scriptures  as  the  highest  authority  to  which  \*e  can  refer, 
and  the  only  revealed  will  of  Heaven.  It  is  therefore  assumed, 
that  whatever  is  there  found  written,  we  are  bound  by  irresisti- 
ble obligations,  to  the  extent  of  our  abilities,  to  perform. 

If  my  object  had  been  merely  to  produce  authority  which  pro- 
hibits the  fostering  and  cuhivaling  of  such  a  principle  as  Em- 
ulation, it  would  have  been  only  necessary  to  refer  directly 
to  Scripture  on  the  subject  ;  from  which  there  is  no  appeal.  It 
seemed  necessary,  however,  to  present  the  subject  in  all  its  bear- 
ings. If  it  effect  no  purpose  which  cannot  be  effected  by  some 
other  method,  its  use  becomes  at  once  very  doubtful.  If  it  be  in- 
expedient on  the  ground  of  its  being  unfavorable  to  the  advance- 
ment of  the  mind  in  knowledge,  that  would  seem  a  sufficient  rea- 
son for  discouraging  its  being  employed.  For  when  we  once  see 
its  bad  effects  upon  education,  we  wish  no  more  to  convince  us  of 
its  hurtful  tendency.  Further,  if  it  retard  and  obstruct  the  pro- 
gress of  the  mind,  it  is  quite  preposterous  not  to  reject  its  use. 
Still  more,  if  it  is  found  to  instil  and  foster  principles  into  the 
mind  which  positively  injure  it,  and  demoralize  it,  we  are  cer- 
tainly highly  culpable  not  to  substitute  some  other  more  harm- 
less method.  But  more  than  all,  if  we  find  the  authority  of 
Scripture  directly  opposed  to  the  cherishing  of  such  a  passion, 
not  only  will  the  evidence  against  its  practicability  and  useful 
tendency  be  more  than  doubled,  but  we  shall  be,  in  the  highest 
degree,  reprehensible  not  to  reform  such  a  dangerous  system. 

I  shall  premise  with  a  few  words  in  explanation  of  a  passage 
of  Scripture,  which  has  been  sometimes  quoted  to  prove  that 
Christianity  gives  its  authority  in  favor  of  the  principle  of  Em- 
ulation. It  is  found  in  Romans  xi.  14  :  "  If  by  any 
means  I  may  provoke  to  Emulation  them  which  are  my  flesh, 
and  might  save  some  of  them."  This  is  the  only  place  in  the 
Bible  where  such  an  expression  is  used.  But  in  the  preceding 
chapter,  verse  19th,  we  have,  "  I  will  provoke  you  to  jealousy  by 
them  that  are  no  people,  and  by  a  foolish  nation  will  I  anger 
you."  But  how  is  this  .''  Are  we  to  infer,  because,  in  a  rhetorical 
manner^  the  writer  speaks  of  using  methods  for  the  conversion  of 


32 

the  Jews,  which  are  directly  opposed  to  the  spirit  of  Christianity, 
that  he,  therefore,  actually  means  that  these  methods  should  be 
used  ?  I  am  aware  that  it  is  a  quotation  from  the  Old  Testament, 
but  that  does  not  alter  the  strength  or  texture  of  the  argument. 
He  says,  "  By  a  foolish  nation  I  will  anger  you."  Are  we  to 
suppose  that  by  this  he  means  to  cherish  and  excite  a  spirit  of 
anger  ?  No  one  of  common  judgment  supposes  any  such  thing. 
Every  one  reads  and  understands  it  as  merely  a  rhetorical  ex- 
pression. And  this  mode  of  speaking  is  used,  on  precisely  the 
same  principles  that  the  passions  and  actions  of  human  nature 
are  very  often,  by  the  sacred  writers,  attributed  to  the  Deity, 
when  his  dealings  with  mankind  are  spoken  of  and  described. 
Instances  of  these  are  almost  numberless  in  the  book  of  Psalms. 
The  passion  of  anger  is  discountenanced  by  this  very  Apostle, 
and  is  forbidden  to  be  cherished  by  the  general  voice  of  Christi- 
anity. St.  Paul  would  not,  then,  of  course,  advise  in  another 
place  that  it  be  excited.  So  also  is  the  passion  of  Emulation 
forbidden  to  be  exercised.  (Galatians  v.  19  —  21.)  We  can- 
not, therefore,  suppose  that  the  Apostle,  in  the  passage  above 
referred  to,  so  far  contradicted  himself  and  his  principles,  as  to 
advocate  the  expediency  of  cherishing  that  passion.  It  is  nothing 
more  than  a  mere  figurative  form  of  expression. 

It  would  be  doing  the  subject  injustice  not  to  notice  the  senti- 
ments of  Dr.  Brown,  concerning  the  desire  of  glory  which  I  con- 
ceive to  be  closely  connected  with  this  subject.  He  says,  that 
the  love  of  glory  is  not  only  not  reprehensible,  but  it  is  praise- 
worthy ;  —  that,  "  the  desire  of  glory,  far  from  being  unworthy 
of  a  good  man,  is  as  truly  worthy  of  him,  as  any  of  those  other 
secondary  desires  which  minister  to  that  primary  desire  —  the  de- 
sire of  rendering  ourselves  acceptable  by  our  virtues  to  Him  who 
made  us."  (Philos.  vol.  ii.  p.  94.)  He  goes  on  to  show  that  it 
is  nothing  more  than  an  extension  of  that  same  desire,  which  we 
have  for  the  affection  of  our  kindred  and  friends.  If  it  be  not 
wrong  to  wish  for  the  affection  of  those  around  us,  it  cannot 
be  wrong  to  extend  this  wish  of  affection  beyond  the  circle  that 
immediately  encloses  us,  and  derive  from  a  greater  number  a 
still  stronger  excitement  to  that  excellence  on  which  we  found 
our  hope  of  approval. 


33 

This  is  the  main  point  upon  which  his  argument  turns.  But 
it  is  strange  that  a  philosopher  of  so  much  acuteness  and  pene- 
tration should  commit  such  an  error.  Or,  if  he  has  concealed  the 
truth  willingly,  the  wonder  is  so  much  greater,  that  he  should  be 
willing  to  sacrifice  truth  to  the  desire  of  extolling,  in  his  pompous 
and  declamatory  style,  the  passion  that  is  so  popular,  and  the 
gratification  of  which  appears  so  plausibly  innocent.  There  may 
be  cases,  and  there  have  been,  as  he  ought  to  have  known,  when 
men  have  sought  the  admiration  of  their  fellow  men,  and  even 
when  an  individual,  in  his  private  capacity,  has  sought  the  affec- 
tion of  his  own  kindred,  not  by  virtuous  deeds  or  beneficent  offi- 
ces to  mankind,  but  by  the  performance  of  those  actions,  which 
have  caused  desolation  and  misery,  and  made  many  happy  hearts 
ache,  where  they  have  been  achieved.  Past  history  will  tell  of 
times,  when  it  was  deemed  a  glorious  thing  to  depopulate  cities 
and  deluge  countries  in  blood,  merely  to  extend  the  empire  of  a 
despot  j  —  when  it  was  accounted  an  admirable  achievement  to 
hew  down  armies,  for  the  display  of  valor,  or  break  the  bonds  of 
natural  affection  to  usurp  the  throne  from  its  rightful  occupant.  — 
Monuments  erected  at  the  expense  of  impoverished  and  ruined 
districts  —  crusades  against  the  liberties  of  independent  nations 
—  tournaments  for  the  sake  of  honor  —  revenge  for  the  sake  of 
satisfaction  ;  —  these  are  some  of  those  things  which  the  world 
has  called  deeds  of  glory,  and  to  which  men  have  aspired  with 
all  the  ardor  of  enthusiasm.  And,  because  the  world  has  bestow- 
ed upon  them  its  applause,  such  deeds  as  these  have  even  gain- 
ed the  esteem  of  private  friends,  and  long-loved  kindred.  But 
are  these  the  objects  to  be  obtained  which  are  "  only  secondary 
to  that  higher  object  —  the  desire  of  the  esteem  of  our  Crea- 
tor ?  "  Then,  whenever  society  shall  have  pleased  to  give  its 
sanction  to  the  commission  of  many  heinous  crimes,  and  dignify 
them  with  the  appellation  of  glorious  deeds,  virtue  is  to  consist  in 
causing  the  misery  of  mankind,  and  will  be  reduced  to  a  mere 
factitious  and  arbitrary  quality. 

No.  It  is  not  indeed  always  true  that  the  voice  of  mankind  is 
the  voice  of  God.    Qualities  that  dazzle  are  not  always  the  most 
precious  ;  and  there  may  be  occasions,  when  the  splendor  of  an 
5 


34 

action  seems  more  specious,  and  attracts  more  admiration,  than 
one  wliich  is  truly  beneficial  to  society.  The  approbation  of 
men  is  not  always  the  approbation  of  the  Deity  ;  —  and  the  de- 
sire of  glory  may  have  another  impulse, -than  the  desire  of  the 
esteem  of  men  on  account  of  actions  which  are  decidedly  virtu- 
ous in  their  character. 

Again,  this  theory  of  Dr.  Brown  is  faulty,  because  such  a  spirit, 
and  such  desires,  do  not  so  much  regard  the  affection  of  others, 
as  the  glory  of  being  known  as  one  of  the  mightiest  and  most  ex- 
cellent of  the  earth  ;  and  this  is  entirely  opposed  to  the  precepts 
of  Jesus,  and  the  whole  spirit  of  Christianity.     Humility  lies  at 
the  foundation  of  a  Christian's  life.     There  are  few  virtues  more 
frequently  enjoined,  and  of  the  practice  of  which  we  have  such 
beautiful  and  striking  examples.  It  is  opposed  to  every  thing  like 
superiority,  or  pride,  or  love  of  glory,  or  any  invidious  compari- 
sons with  others  ;  and  thus  shows  itself  a  feature  of  Christianity, 
by  presenting  a   direct  contrast  to  the  "  appearance  of  evil." 
The  Great  Master  of  perfection,  in  reforming  the  old  systems  of 
the  world,  gave  precepts  which  sapped  the  growth  of  all  evil,  by 
striking  at  the  root.    "The  stress  which  the  religion  of  Jesus  lays 
on  inward  purity,"  says  one  of  our  most  distinguished  divines, 
"  its  preference  of  the  mild,  unostentatious,  passive  virtues,  to  the 
dazzling  qualities  which  have  monopolized  men's  admiration,  are 
peculiarities  which  will  strike  us  more  and  more,  in  proportion  as 
we  understand  distinctly  the  circumstances  under  which  this  re- 
ligion appeared."    Its  inculcation  of  such  a  spirit  may  be  seen  by 
considering  such  texts  as  those,. where  command  is  given  for  the 
regulation  of  the  heart,  as  the  source  of  all  good  or  evil.     "  Out 
of  the  heart  proceed  evil  thoughts,  murders,"  &.c.     "  Keep  thy 
heart  with  all   diligence,  for  out   of  it  are  the  issues  of  life." 
"  Avoid  every  appearance  of  evil."    Or  in  those  texts,  where,  as 
we  shall  show  in  another  place,  we  are  commanded  to  love  oth- 
ers better  ihan  ourselves.     It  is  on  the  same  principle  that  the 
evils  of  intemperance,  at  the  present  day,  are  attempted  to  be 
avoided,  namely,  by  entire  abstinence.     These  examples  are  ad- 
duced merely  to  show,  that  when  evils  are  to  be  counteracted, 
it  can  be  effected  only  by  striking  at  the  very  root.     The  desire 


35 

of  glory  is  productive  of  bad  consequences,  and  there  is  always 
danger  in  giving  the  smallest  indulgence  to  such  a  dangerous 
principle  ;  and,  therefore,  the  rigorous  practice  of  humility  is  its 
only  antidote. 

So,  also,  if  the  evils  arising  from  the  development  of  the  prin- 
ciple of  Emulation  are  to  be  avoided,  it  must  be  done  by  instill- 
ing into  the  minds  of  youth,  and  by  rigidly  practising,  the  princi- 
ples of  humility.  There  is  a  humility  which  is  opposed  to  every 
thing  like  superiority,  but  yet  is  perfectly  consistent  with  true  in- 
dependence, and  unobstructed  progress  towards  perfection, 
whether  in  education  or  morality  ;  and  this  is  to  be  inculcated. 

To  show  that  there  are  evils  to  be  feared  from  this  highly  ex- 
tolled, and  all-actuating  principle,  and  that  I  am  not  alone  in  my 
opinion,  I  will  quote  from  two  among  the  most  distinguished  writ- 
ers upon  the  philosophy  of  the  human  mind  —  Dr.  Brown  and 
Dr.  Reid. 

Dr.  Brown,  after  toiling  through  a  long  discussion  to  prove  its 
worth,  and  its  harmlessness  in  society,  frankly  acknowledges  that 
it  is  a  desire  of  only  secondary  importance  ;  and  concludes  that 
"  either  when  the  glory  is  sought  in  unworthy  objects,  or  when 
the  praise  of  virtue  is  preferred  to  virtue  itself,  it  is  not  merely  un- 
worthy of  influencing  us,  but,  as  the  history  of  every  natioa 
shows,  in  terrifying  examples  of  the  past,  may  lead  to  excesses 
which  the  world,  whose  mad  admiration,  or  at  least,  the  hope  of 
whose  mad  admiration,  excited  or  encouraged  them,  may  for 
ages  lament." 

Dr.  Reid,  in  his  essa^'  upon  Emulation,  ahhough  he  maintains 
that  in  the  toise  and  good,  it  produces  the  best  effects,  yet  "  in 
the  foolish  and  vicious  it  is  the  parent  of  a  great  part  of  the  evils 
of  life,  and  of  the  most  malignant  vices  that  stain  human  nature." 
If  such  be  the  tendency  of  the  principle  of  Emulation,  there  is 
no  difficulty  in  accounting  for  the  authority  of  Scripture  against 
it.  It  weighs  but  litde,  on  the  other  hand,  that  it  is  harmless  in 
the  wise  and  good.  For,  while  a  part  of  society  are  not  wise  and 
good,  and  while  the  cherishing  of  it  by  the  wise  and  good  alone 
is  a  thing  wholly  fortuitous  and  imaginary,  great  evil  must  and 
does  result  from  it.  It  is  to  be  counteracted  by  inculcating  en- 
tire humility. 


36 

But,  to  proceed  with  the  testimony  of  Scripture  against  the 
eraployrtient  of  this  principle  in  education,  it  is  quite  worthy  of 
observation,  that,  even  in  its  most  enviable  situation,  it  is  not 
found  classed  with  the  best  of  company.  The  Apostle  Paul 
hesitates  not  to  place  it  among  the  worst  passions  of  our  nature  ; 
"  of  which,"  he  says,  "  I  tell  you  before,  as  I  have  also  told  you 
in  times  past,  that  they  who  do  such  things  shall  not  inherit  the 
kingdom  of  God."  (Galatians  v.  21.)  To  the  advocates  of 
our  religion  then,  and  to  the  teachers  of  its  principles,  here  is  a 
truth  presented,  the  most  weighty  and  important.  How  can  the 
practice  of  educating  children,  in  direct  and  professed  opposition 
to  one  of  the  plainest  dictates  of  Heaven,  be  tolerated  and  up- 
held ?  It  is  true,  the  prohibition  in  the  text  has  not  a  special  re- 
gard to  education  by  the  principle  of  Emulation,  but  it  is  meant, 
doubtless,  for  the  development  of  the  passion  in  any  manner,  and 
in  any  department  of  society.  But  who  of  the  two  are  the  most 
worthy  of  censure,  those  who  are  the  first,  and  the  most  eager  to 
encourage  the  growth  of  that  passion  in  early  life,  or  those,  who, 
after  it  is  developed,  yield  to  its  impulses  .''  I  will  leave  it  to  the 
common  sense  of  every  one  to  decide.  Certainly,  they  who  have 
employed  that  principle,  and  used  means  to  cherish  and  feed 
it,  notwithstanding  the  express  prohibition,  are  no  less  culpable 
than  their  pupils,  for  they  have  ministered  directly  to  their  ruin. 

The  same  Apostle,  in  another  place,  with  singular  emphasis, 
censures  the  practice  of  comparing  ourselves  with  others,  and 
concludes,  those  "  who  measure  themselves  by  themselves,  and 
compare  themselves  among  themselves,  are  not  wise."  And  for 
a  very  good  reason  ;  because  such  conduct,  as  I  have  elsewhere 
endeavoured  to  show,  would  be  an  insurmountable  barrier  to  prop- 
er improvement.  Besides,  those  comparisons  are  generally  pro- 
ductive of  much  ill  feeling  among  private  individuals.  Yet  Em- 
ulation in  education  stands  on  no  better  ground  —  the  comparing  of 
ourselves  with  each  other. 

Again,  I  see  not  how  this  passion  can  be  indulged  without  a 
direct  breach  of  the  tenth  commandment.  What  is  the  desire  of 
superiority,  but  the  desire  of  what  is  in  the  possession  of  another  ? 
A  competitor  does  not  desire  his  rival's  knowledge,  or  the  means 


37 

by  which  superiority  is  acquired.  What  then  ?  Simply  the  su- 
periority and  the  honor  of  it,  which  he  knows  is  in  his  rival's 
possession.  He  desires  ;  he  desires  without  restraint ;  he  desires 
what  is  in  the  possession  of  another  ;  and  this  is  covetousness. 

Further,  Christianity  is  peculiarly  a  religion  of  humility  ;  and 
as  education  is,  or  ought  to  be,  closely  connected  with  the  sub- 
ject of  religion,  any  system,  which  inculcates  a  spirit  the  oppo- 
site of  this,  is  instilling  principles  which  are  directly  repugnant  to 
those  of  the  Great  Teacher.  It  is  almost  useless  for  the  preach- 
ers of  Christianity  to  undertake  to  teach  lessons  of  humility, 
when  principles  are  cultivated  in  early  life,  directly  contrary  to 
such  a  spirit.  How  can  we  expect  that  society  will  assimilate  its 
character  to  the  mildness  and  lowliness  of  the  Great  Founder  of 
our  religion,  while  there  are  such  glaring  defects  in  the  educa- 
tion ? 

To  quote  Scripture  to  prove  the  necessity  of  humility,  would 
be  to  quote  the  whole  spirit  of  the  New  Testament.  There  are 
some  passages  which  very  obviously  recommend  humility  as  a 
virtue  of  the  highest  order  in  the  sight  of  God.  No  one  can  con- 
template the  life  and  character  of  Christ,  without  seeing  it  exem- 
plified in  all  its  perfection  and  power.  Besides,  the  promise  is 
not  to  him  who  exalts  himself,  but,  "  he  that  humbleth  himself 
shall  be  exalted."  Even  the  "great  commandment  of  all," 
which  was  given  to  regulate  our  conduct  towards  our  fellow  men, 
sufficiently  opposes  this  passion,  —  "  Love  thy  neighbour  as  thy- 
self." But,  as  if  foreseeing  that  this  would  not  be  sufficient  for 
cavillers,  the  spirit  of  inspiration  has  inculcated  the  duty  of  pre- 
ferring others.  Paley,  in  speaking  of  the  duty  of  self-defence, 
has  remarked  in  justification  of  the  practice  of  taking  the  life  of 
another  in  that  cause,  (Philos.  Book  iv.  chap.  1.  p.  307,)  that 
we  are  no  where  commanded  to  love  our  enemy  better  than  our- 
selves. But  we  are  commanded  to  "  prefer  one  another."  (Ro- 
mans xii.  10.)  "  Submit  yourselves,"  says  the  Apostle,  "  submit 
yourselves  to  one  another  in  the  fear  of  God."  (Ephes.  v.  2l.) 
"  Let  nothing  be  done  through  strife  or  vain  glory,  but  in  all 
lowliness  of  mind,  let  each  esteem  others  better  than  himself." 
(Philip,  ii.  3.)     "  All  of  you  be  subject  one  to  another,  and  be 


38 

clothed  with  humility."  (1  Pet.  v.  5.)  Each  of  these  passages 
furnishes  matter  for  a  separate  head  ;  but  I  cannot  now  stop  to 
enlarge  upon  them,  having  already  exceeded  my  intended  limits. 
I  have  only  to  say,  that  it  seems  not  possible  to  discover  any  fea- 
ture in  the  religion  which  teaches  such  a  spirit,  that  bears  the 
least  resemblance  to  a  system  built  upon  the  glory  and  pride  of 
superior  rank. 

Lastly,  the  only  method  which  Christianity  sanctions,  is  that  of 
striving  after  the  abstract  principle  of  perfection.  "  We  labor," 
says  Paul,  "  warning  every  man,  and  teaching  every  man  in  all 
wisdom,  that  we  may  present  you  perfect  in  Christ  Jesus."  (Co- 
loss,  i.  8.)  In  another  place,  the  Apostle  speaks  of  laboring 
fervently  for  them  in  prayer,  that  they  might  "  stand  perfect  and 
complete  in  all  the  will  of  God."  (Coloss.  iv.  12.)  "  Be  ye  per- 
fect," says  the  Saviour,  "even  as  your  Father  in  Heaven  is  per- 
fect." (Matt.  V.  8.)  The  "  wise  man  "  (Solomon)  never  coun- 
sels to  get  wisdom  partially,  and  make  progress  relatively,  but 
the  "  principal  thing  is  wisdom  ;  therefore  get  wisdom."  Any  thing 
below  perfection  will  set  bounds  to  our  progress  ;  and  nothing 
can  more  directly  militate  against  the  first,  the  ultimate  principles 
of  the  mind.  Nothing  is  more  thoroughly  repugnant  to  its  very 
constitution.  It  is  setting  bounds  to  that  which  is  in  its  nature 
undefinable.  Must  its  improvement  be  checked,  and  its  progress 
be  limited  by  any  thing  but  the  extent  of  its  own  powers  ?  It 
was  formed  for  perfection  ;  and  while  it  is  not  taught  to  exert  its 
capacities  and  energies  in  unlimited  action,  it  will  continue  com- 
paratively imperfect  and  inert.  It  is  confined  in  too  narrow  a 
sphere  ;  it  thirsts  for  immortality  ;  it  reaches  out  for  the  attain- 
ment of  impossibilities  —  every  thing  that  is  noble,  or  elevated, 
or  difficult,  possesses  a  charm  ;  and  the  mind  will  never  flour- 
ish, —  it  will  never  expand  into  its  proper  strength,  and  true  su- 
periority, till  it  is  left  to  go  on  unconfined  in  its  majesty  and 
might.  So  far  as  it  is  in  our  power,  then,  let  there  l^e  no  check 
to  its  energies,  for  its  destiny  is  onward,  progressive,  boundless. 

The  conclusion  to  be  drawn  from  this  course  of  argument,  then, 
is  this  :  That  the  employment  of  the  principle  of  Emulation  is 
not  only  useless,  it  is  inexpedient ;  and  even  more,  it  is  decidely 


39 

injurious.     Let  me  briefly  recapitulate  the  process  by  which  we 
have  come  to  this  conclusion. 

The  case  stands  nearly  thus ;  we  find  it  a  principle  almost 
universally  employed  in  the  various  systems  of  education,  and 
are,  at  first,  led  to  suppose  it  to  be  the  most  important  principle  that 
can  be  employed  to  produce  a  great  amount  of  study.  But  if, 
upon  examination,  we  find  that  the  same  amount  of  study  might 
be  produced  by  employing  some  other  principle,  doubts  arise  as 
to  its  utility.  Some  of  the  arguments  adduced  to  show  that  the 
same  effects  may  be  produced  by  other  means  are,  that,  if  the 
object  be  to  please  and  divert  the  mind,  and  relieve  the  tedium 
of  study,  there  are  other  means  for  effecting  this,  as  by  instruc- 
tive games,  various  explanatory  methods,  where  no  competition 
is  involved,  or  by  cultivating  the  principle  of  curiosity  ;  and  the 
fact,  that  a  judicious  mother  never  finds  it  necessary  to  appeal  to 
the  principle.  As  to  higher  institutions,  it  is  not  only  unsuitable 
to  the  dignity  of  any  young  man  to  be  led  forward  by  children^ 
play,  but  it  is  a  very  imperfect  method  of  disciplining  his  mind 
for  future  action  and  duty.  Or,  if  the  object  be  to  excite,  there 
are  facts  which  show  that  young  minds  may  be  taught  without 
this  excitement  ;  even  without  employing  any  other  method  than 
simply  addressing  the  reason  and  the  understanding.  In  the  high- 
er institutions,  we  have  the  testimony  of  students  themselves 
against  its  utility  ;  the  probability  that,  if  proper  motives  were 
excited  in  youth,  no  others  would  be  afterwards  necessary  ;  and 
the  fact  that  all  have  an  inherent  love  of  knowledge,  which,  if 
properly  cultivated,  would  lead  the  scholar  to  almost  endless  at- 
tainments. 

We  may  even  go  further,  and  say,  that  it  is  inexpedietit.  This 
appears  evident  by  observing  that  it  narrows  the  mind,  limits  the 
subjects  of  its  knowledge,  and  obstructs  its  high  advancement  by 
confining  it  to  the  single  object  of  superceding  a  rival,  and  by 
setting  up  a  standard  of  excellence  in  human  capacities  :  That, 
as  it  has  a  reward  for  him  who  excels,  the  less  talented  must  fail 
of  obtaining  it,  however  great  their  industry  and  application,  be- 
cause the  more  gifted  take  it  from  them  ;  therefore,  they  are  lia- 
ble to  be  discouraged  :  That  these  rewards  are  unjust,  because 


UCSB   LIBRARY 


40 

they  are  given  to  those  who  possess  higher  gifts  by  nature,  and 
thus  all  are  not  rewarded  according  as  they  have  improved  the 
talents  committed  to  them  :  Lastly,  that  it  pays  no  regard  to  the 
bias  which  every  mind  naturally  possesses  to  some  particular  pur- 
suit. Further,  its  inexpediency  may  be  seen  in  a  moral  view,  by 
its  producing  a  spirit  of  supercilious  pride  in  him  who  is  superior  ; 
and  by  leading  him  to  compare  himself  with  others,  to  the  great 
detriment  of  his  moral  progress.  In  him  who  is  excelled,  it  pro- 
duces envy,  and  some  of  the  baser  malicious  passions  ;  it  caus- 
es shame  and  consequent  degradation  of  the  mind,  as  well  as  a 
stagnation  of  the  mind's  nobler  energies ;  and  takes  away  the 
consciousness  of  worth,  importance,  and  responsibility  so  neces- 
sary to  high  and  praiseworthy  improvement. 

Having  shown  its  inutility  and  its  inexpediency,  I  proceeded  one 
step  further,  to  show  that  it  is  decidedly  injurious.  But,  even  if 
it  has  a  bad  moral  effect,  it  is  injurious  as  well  as  inexpedient. 
Besides,  it  appears  so  in  another  way.  It  is  injurious  in  its  gen- 
eral consequences  ;  by  not  merely  cherishing,  but  actually  culti- 
vating a  principle  which  produces  great  evil  in  society,  both  in 
public  and  private  life.  This  is  so  plain,  that  it  needs  here  but 
little  evidence  to  support  it ;  it  being  admitted  by  its  own  ad- 
vocates. 

Therefore,  the  good  tendency  of  this  principle,  so  employed, 
becomes  douhtful,  because  it  does  not  produce  more  study  than 
if  no  particular  principle  at  all  were  employed,  but  the  mind  left 
to  its  own  resources.  Further,  probabilities  are  against  it,  be- 
cause it  is  the  cause  of  much  evil,  as  its  advocates  admit.  Last- 
ly, the  weight  of  evidence  is  altogether  against  it,  because  there 
are  other  principles  which  might  be  cultivated,  not  only  produc- 
ing no  such  bad  effects,  but  which,  we  have  every  reason  to  be- 
lieve, would  produce  a  greater  amount  of  study,  and  make  society 
more  moral,  and  more  happy. 

As  the  principle  thus  employed  cherishes  the  love  of  glo- 
ry, and  the  desire  of  superiority,  it  seems  to  deserve  our  cen- 
sure, by  arguments  against  it,  drawn  from  Scripture,  amounting  to 
nearly  this  ;  —  a  spirit  of  humility  is  that  which,  among  others, 
peculiarly  distinguishes  Christianity  ;  and  the  inculcation  of  its 


A    000  61 1  025     8 


41 


rigid  practice  forbids  all  desire  of  undue  superiority,  or  whatever 
implies  a  spirit  of  glory.  And  when  we  are  commanded  to  love 
others  as  ourselves,  it  should  be  sufficient  to  dissuade  us  from 
using  any  means  to  surpass  them,  and  triumph  over  them.  Or, 
if  a  more  powerful  argument  be  wanting,  we  are  even  taught  to 
esteem  others  better  than  ourselves.  —  All  these  arguments  are 
supported  by  one  which  sets  the  matter  at  rest,  (Galatians  v.  19  ;) 
as  it  is  a  decided  denunciation  against  all  practice  upon  such  a 
principle  If  we  add  one  more,  from  1  Corinthians  x.  31,  all 
hope  of  escape  appears  to  be  cut  off:  "  Whether  ye  eat  or  drink, 
or  whatsoever  ye  do,  do  all  to  the  glory  of  God." 

The  simplest  conclusion  to  be  deduced  from  all  this  is,  that 
the  principle  of  Emulation  should  not  be  employed  in  education 
to  encourage  literary  excellence.  An  enthusiast  has  ventured  to 
say,  that  men  may  theoretically  speak  and  write  against  it ;  but 
he,  and  he  only,  who  is  incapable  of  excellence,  will  ever  refuse  its 
aid.  The  mildest  answer  to  this  is,  that  it  is  an  egregious  error. 
For  I  know,  and  can  adduce,  at  least  one  bright  and  living  ex- 
ample, without  making  any  search,  to  contradict  such  a  state- 
ment. The  individual  not  only  despised  the  principle,  and  refus- 
ed its  aid,  but  by  so  doing,  actually  made  himself  superior  to  all 
his  companions,  in  a  certain  literary  institution  of  our  country. 
But,  if  a  part  only  of  the  evils  above  enumerated  result  from  it, 
—  if  there  is  any  danger  to  be  feared  from  it,  let  the  system  be 
carefully  revised.  I  am  willing  to  appeal  to  the  patriotism  of 
statesmen,  to  the  tender  solicitude  of  parents,  to  the  pious  feel- 
ings of  our  religious  teachers,  and  to  the  moral  sense  of  all,  if  it 
be  not  wise  to  discountenance  that  system  of  education  which 
employs  the  principle  of  Emulation. 


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